Focal Teaching Passage: Luke 2:21-38

Jesus’ Presentation at the Temple (2:21-24)

Verse 21

Following Jesus’ birth, Luke records the events of His appearance in the temple in conformity with the Jewish law. “On the eighth day” following birth all Israelite boys were circumcised as a God-ordained covenant sign and named. The child, born to Joseph and Mary and placed in the manger (2:7), was named in accordance with the divine command. It was the name “Jesus” which had been given to them by “the angel” prior to the time when “he had been conceived” (1:31). This name means “one who saves” or “one who delivers” and is the New Testament rendering of the Hebrew name Joshua meaning, “Yahweh is salvation.”

Verses 22-24

In addition to the requirements concerning circumcision and naming, the law also specified the rite of ritual purification for the mother of the child. Walter Liefeld describes this procedure:

According to Jewish law a woman became ceremonially unclean on the birth of a child. On the eighth day the child was circumcised (cf. 1:59; Gen. 17:12), after which the mother was unclean an additional thirty-three days–sixty-six if the child was female (Lev. 12:1-5). At the conclusion of this period, the mother offered a sacrifice, either a lamb or, if she was poor, two doves or two young pigeons (Lev. 12:6-8) [EBC, 848].

According to the law (Ex. 3:2), the first-born male child was considered to be holy to the Lord and was thus “consecrated” to Him following birth (v. 23). The parents of the child were then ordered to redeem the child by the presentation of a sacrificial offering (Num. 18:16). The law specified “a pair of doves or two young pigeons,” depending upon the economic status of the family (Lev. 12:1-8). From the data provided by Luke, we can surmise that Mary and Joseph were of the poorer classes of Israel. William Barclay provides insight into this practice:

The offering of the two pigeons instead of the lamb . . . was technically called The Offering of the Poor. It was the offering of the poor which Mary brought. Again we see that it was into an ordinary home that Jesus was born, a home where there were no luxuries, a home where every penny had to be looked at twice, a home where the members of the family knew all about the difficulties of making a living and the haunting insecurity of life. [DSB, Luke, 19].

Simeon’s Encounter With Jesus (2:25-27)

Verses 25-26

Next, Luke introduces a man from Jerusalem named “Simeon.” He is described as being “righteous and devout,” and one who was faithfully and patiently awaiting “the consolation of Israel.” Luke also indicates that he was a man especially endowed with spiritual discernment for “the Holy Spirit was upon him.” Apparently the Lord, in some unspecified way, “revealed” to Simeon “by the Holy Spirit” that he would not taste of death until he had “seen the Lord’s Christ” for himself. The “consolation” for which Simeon longed is probably best understood as the much anticipated comfort and blessings associated with the messianic era. These blessings are reflected in passages such as Isaiah 49:13; 57:18; 61:2. I. H. Marshall observes that Simeon was one “whose hopes would be fulfilled by the coming Messiah,” and therefore, he would be “equipped to recognize the coming Messiah and to speak prophetically about it by the fact that the Holy Spirit was upon him” [Luke, NIGTC, 118].

Verse 27

In response to the prompting of the Holy Spirit—“moved by the Spirit”—Simeon proceeded into the “temple courts” where he immediately encountered “the child Jesus” and his parents. In this encounter (also in v. 38) we find a recurring theme in Luke—the providential movement of God in the course of human history. Here, what on the surface appears to be a ‘chance’ meeting of Simeon and the family of Jesus, actually displays God’s sovereign involvement in the affairs of men. Indeed, He is Lord of all and will ultimately accomplish His redemptive purposes on the stage of human history.

Simeon’s Proclamation of Christ (2:28-35)

Verses 28-32

Upon seeing the baby Jesus, Simeon “took him in his arms” and offered praise and thanksgiving to God. His hymn of praise, known by the Latin title Nunc Dimittis (taken from the first line of the hymn—“now dismiss your servant”) is recorded in verses 29-32.

“For my eyes have seen your salvation” (v. 30)—Here Simeon correctly links the baby Jesus with God’s plan to save the world. While the full implications of this statement were yet to be realized, Simeon’s words properly identify Jesus as the very embodiment of Yahweh’s saving mercy and power. It will be through a person, a man, which God will bring freedom and salvation to those who believe.

“which you have prepared in the sight of all people, a light for revelation to the Gentiles” (v. 31-32)—Again, we see Luke’s emphasis upon the universal nature of the work of Christ and the message of the gospel. That is, salvation will be provided for all who believe in Christ without distinction rather than just for one nation or ethnic group.

“and for glory to your people Israel” (v. 32)—Here we see that the very light that provides saving revelation to the pagan Gentile world also brings the very glory of God to Israel [Liefeld, 849]. This promise is based upon the Old Testament expectation as articulated in passages such as Isaiah 46:13; 45:25. In and through the life and ministry of Jesus the Son of God Israel will come to experience her true glory. Thus, His ministry as the light to the Gentiles “means no diminution of Israel’s glory but rather its full realization” [Leon Morris, Luke, TNTC, 88].

Verses 33-35

The words of Simeon’s song of praise caused the mother and Father of Jesus to wonder in amazement. Luke states that they “marveled at what was said about him.” Then, before Mary and Joseph could grasp the full implications of his words, Simeon pronounced a somewhat cryptic blessing directed particularly at Mary:

“This child is destined to cause the falling and rising of many in Israel” (v. 34)—Many New Testament scholars interpret these words to refer to salvation and damnation. Thus, those who will receive Christ and embrace Him by faith will be saved and will rise again in the resurrection. Those who, on the other hand, reject His word and do not believe will ultimately fall before Him under the judgment of God. The phrase “many in Israel” points to the reality that through Him and His teaching the people of Israel will be “brought to [a moment of] moral decision,” resulting in either eternal life or death [Liefeld, 850].

“and to be a sign that will be spoken against” (v. 34)—This seems to indicate that, as the divine Son of God, Jesus will represent the Father’s intentions and will boldly declare His Word. As a result, He will be largely rejected among men. The second part of this statement, “so that the thoughts of many hearts will be revealed” (v. 35), confirms that Jesus will “become an object of hostility and slander by many” whose inner motives and desires are fully exposed by His convicting Word [Ray Summers, Luke, 41].

“and the sword will pierce your own soul too” (v. 35)—This line, directed specifically to Mary, clearly anticipates the death of her Son upon the cross. Mary, too, will know the pain and sting of death as she follows the unfolding drama of redemption that ultimately leads to Christ’s passion and sacrifice. His agony and suffering “will not leave her untouched” [Morris, 89].

Anna’s Encounter With Christ (2:36-38)

Verses 36-37

Now another ‘chance’ encounter takes center stage as Luke introduces an elderly
“prophetess” named “Anna” (for other female prophets of Israel see Ex. 15:20; Judg. 4:4; 2 Kings 22:14; Neh. 6:14; Isa. 8:3). This deeply spiritual woman, an eighty-four year old widow, fervently worshipped God as she attended the temple and faithfully engaged in “fasting and praying” (v.37). That she “never left the temple” might indicate that she even had a residence within the temple compound itself. At any rate, like Mary was soon to experience, Anna knew great sorrow yet continued her faithful service to God.

Verse 38

Upon seeing Mary and Joseph with the infant Jesus Anna approached them “at that very moment” and began to give thanks to God while speaking prophetically about the child. Luke observes that her message was specifically aimed at all those in Israel “who were looking forward to the redemption of Jerusalem” (cf. Isa. 52:9). To speak of the redemption of Jerusalem was another way of describing “the deliverance to be effected by the Messiah” [Morris, 90]. The encounter with Anna, then, provided the opportunity for a public proclamation of Jesus’ identity and mission as the true Deliverer of Israel. No doubt, these words also supplied some measure of comfort and assurance for Mary and Joseph.

Major Themes for Reflection and Application

One: The humanity of Jesus—Carefully examine this story (vv. 21-24) and see if you can find the evidences of Christ’s full humanity that are apparent. Why did God have to become a man? Why is it critical to the Christian faith to affirm the humanity of Jesus?

Two: Encouragement in faithfulness—How did the timely encounters with Simeon and Anna serve to strengthen the faith of Mary and Joseph?

Three: The full meaning of Christmas—Look once again at the cryptic words of Simeon in vv. 34-35. Based upon this statement can you identify both the good and bad news of Christmas? Hint: Note the words “fall and rise.” How do the themes of salvation and judgment surface in the Christmas story?