What does the name ‘Jesus Christ’ mean to you? A Saviour? The Son of God? The Lord of your life? We sometimes struggle to reach a definite conclusion, and we might even find ourselves thinking of Jesus in the abstract.
This study's text helps us to formulate a better understanding of who Christ is. Here, we encounter a baby that was born to a young woman by the name of Mary and her fiancé Joseph. Read on to learn what testimony was given about this child!
(A) Jesus the Jew: born in obedience under the Law, born to fulfill it
The narrative in Luke 2:21 picks up 8 days after Mary had given birth, and the first thing we notice is that Jesus was circumcised. This was done according to the Law (Lev 12:3), and this commandment of the Law can be traced back to God’s instructions to Abraham - it was a sign of God’s everlasting covenant with Abraham (Gen 17:10). God had chosen a people for himself to bless and to set apart, and circumcision was how the newborn child was inducted into the covenant and counted as part of God’s people. Most Jews continue to observe the circumcision ritual today (Heb. brit milah) and continue to acknowledge it as the covenant of circumcision, even in 2017.
The other important detail in Luke 2:21 is the naming of the child – this too took place 8 days after the baby was born. It is Jewish custom for babies to be named at the circumcision ritual, and the name chosen for a newborn Jewish baby is considered to be prophetic, making the naming of a child very significant. Think about your own name. It definitely means something, and your parents probably put a lot of thought into choosing it. But something is special here.
Mary and Joseph did not choose their baby’s name! Instead, they named him according to “the name given by the angel (Gabriel) before He was conceived in the womb” (v21b). This name was Yehoshua/Yeshua, which is the Hebrew name for Joshua. It means “God saves”, (lit. the LORD is salvation). The name Yeshua was translated into the Latin name ‘Iēsus’ (Gk. Iésous), which is how we get the English name Jesus today.
The next time we see might seem somewhat odd to us. V22 tells us that “the time came for their purification” - what was this time for purification, and why did they need to be purified to begin with? A Jewish woman is considered ceremonially unclean after giving birth (Lev 12). If she bears a male child, she will be unclean 7 days (Lev 12:2), and she shall continue in her purification for another 33 days (Lev 12:4).
It is clear that Mary considered herself ceremonially unclean and therefore observed the requirement for purification after childbirth according to the Law. Think of this as her ‘confinement’ period. When the 40 days were over, Mary went up to Jerusalem together with Joseph to present the baby to the Lord, and Luke 2:23 tells us why.
All the firstborn of the Israelites, man and beast, were to be consecrated to the Lord. This commandment was to remind the Israelites of how God had delivered them when they were captive in Egypt, when the Angel of the LORD killed all the firstborn of the Egyptians, but spared the firstborn of the Israelite households who had the blood of the Passover lamb on their doorposts.
We also see that they ‘went up’ to offer a sacrifice (v24). At the end of the mother’s ‘confinement’, she was required to present a sacrifice of atonement to the Lord. The sacrifice involved either a young lamb or a less expensive alternative – a pair of turtledoves or young pigeons - one for a burnt offering and the other for a sin offering. This would complete the mother’s purification ritual after childbirth and she would be able to rejoin the community and resume her regular worship.
But why was there a need for a sin offering? The Bible tells us that the need for a sin offering symbolises the sin that every human child is born into (i.e. the sin of a fallen world) and the atonement that is required. But why would a sinless Saviour need atonement? Well, He didn’t. But the fact that he went through with this requirement of the Law tells us something. It tells us that:
(i) He was born under the Law (Gal 4:4) and
(ii) He came into this fallen world to identify with us. He who knew no sin became sin for our sake (2 Cor 5:21).
Friends, this is a picture of a personal God who came to be with His people, to identify with you and I.
These verses show us that Mary and Joseph were observant Jews who were obedient to the Law. Their observance of the Mosaic requirements surrounding childbirth, presentation of the newborn baby in the temple and following of the angel Gabriel’s instructions in naming their child shows us their obedience, trust in God (and his messengers), and faithfulness in keeping God’s Law. This was rare in those days, for the people of Israel had abandoned the way of the Lord and neglected his ways and statutes while they were in exile. Mary and Joseph were part of a very small remnant – the ‘remnant of Judah’ whom God had promised to sustain (Isa 37:31) - and Simeon, whom we will meet shortly, was also part of this remnant.
The fact that Mary and Joseph made an offering of a pair of birds instead of a lamb tells us something about their economic circumstances - they were not wealthy. Joseph was a carpenter from Nazareth, and these events most likely took place before the visit of the wise men. So this is the family environment that the baby Jesus was brought into – humble Jewish parents who were faithful in keeping God’s ways and statutes. Put together, we see that Jesus was born a Jew into the line of David.
We also see that Mary and Joseph lived according to the Law of Moses. In Luke 2:22-24 alone, the Law is referenced 3 times. In Luke 2, the Law is referenced 5 times - more than the rest of Luke’s gospel put together! Why did Luke place this emphasis on the Law in this part of his narrative? The emphasis on Mary and Joseph’s observance of the Law shows us that Jesus’ roots and his heritage can be found in the Old Testament - in the Law of Moses. There is a sense of continuity, continuation, and eventual fulfilment, rather than a sudden stoppage. Later on during His public ministry, Jesus himself would declare that He did not come to abolish the Law (Matt 5:17), but to fulfil it.
(B) Jesus, God’s word fulfilled: God has heard
The next character we meet is Simeon, who is described as:
Righteous and devout,
Waiting for the consolation of Israel,
With the Holy Spirit upon him
We don’t know much else about Simeon for this is his only appearance in the gospel narrative, but we know that to be described as ‘righteous’ means that his behaviour in the sight of God was in accordance with God’s laws and statutes. To be described as ‘devout’ also tells us that Simeon wasn’t careless about his spiritual walk, and it probably was a lifetime of cultivation, of seeking to walk rightly with God. Unlike many other Jews of his day, Simeon wasn’t just practising good deeds in order to be seen by others. Instead, it’s likely that he quietly and consistently obeyed God.
But Simeon’s righteous life also pointed to his faith in God. The key here is in how Simeon viewed himself in relation to God. v29 shows us the repeated use of the word ‘Lord’ in v29. It is only used 5 times in reference to God, and its literal translation is ‘despot’, which refers to a lord who has absolute power and ownership over a kingdom or an estate. While it has taken on new meaning today, this reference to God tells us that Simeon clearly acknowledged God as sovereign over his life. He had a high view of God and a humble view of himself, for he called himself a servant/slave.
Many commentators consider Simeon, together with Zechariah, Elizabeth (Luke 1:6), Mary and Joseph, to be part of the very small but righteous remnant that was waiting for the Messiah. We are told that Simeon spent his days waiting for the consolation (lit. comforting, YLT) of Israel, and we can imagine that to be the cry of his heart. His hope was for a deliverer and a Saviour to come to the people of Israel.
Now what do we usually need consolation/comforting for? Perhaps it is loss, where we have loss someone or something precious. Perhaps it is distress, where we are at a loss. Or perhaps it is hurt, where we are in physical and emotional pain. At this point in history, both Israel and Judah experienced all these things. They had been conquered by neighbouring empires because of their disobedience towards God, and the people of God had been dispersed and sent into semi exile. The prophets had been silent for 400 years, and the Roman vassal (i.e. local ruler) assigned in charge of Judea was an extremely cruel man (King Herod). Judaism had fallen into legalism with its scribes and Pharisees, who had gained many followers, and at the same time, worldly-minded Sadducees advocated a departure from the ways and statutes of the Lord.
In the midst of all this darkness, disgrace and despair, there were still men who were looking forward to and earnestly expecting the consolation of Israel. These faithful men like Simeon held on to the hope – a hope that came from their trust in God and from listening to God speak through the prophets – that God would one day redeem His people.
It’s easy for us to see how they would have been easy for them to become sceptical after so many years of exile and oppression under the dominion of foreign empires. We grow sceptical after much less! But still they clung on to the hope that was promised - the hope that God’s comfort would come for Israel’s suffering. This was a promise of comfort and restoration that had been proclaimed to the exiles in Isa 40, where the prophet Isaiah spoke,
“Comfort, comfort my people, says your God.
Speak tenderly to Jerusalem,
and cry to her
that her warfare is ended,
that her iniquity is pardoned,
that she has received from the Lord's hand
double for all her sins.”
This comfort would come in the form of a Redeemer, and the remnant of God’s people was holding out in hope of the Messiah, or the ‘anointed one’ – ha meshiach. In the NT period, this title was translated into Greek as Khristos, or when rendered in English, Christ.
Friends, we have to remember that names are not just names, for they are full of meaning. Who we know today as Jesus Christ had His roots in God’s promise to Israel. He was God’s salvation: the anointed one of God who would redeem the people of God and bring comfort to the people of God.
So what was Simeon doing? Simply put, he was waiting for the Christ. Simeon is therefore representative of or personifies expectant Jews – the faithful remnant of Israel who were waiting for the Messiah. These people believed the OT scriptures. They believed the prophets who said the Christ would come and deliver them from their enemies and their oppressors and their sins, and they lived expectant godly lives
But unlike Simeon, many of them are still waiting today.
Amazingly, Simeon received a revelation from the Holy Spirit that he would not die before he had seen the Lord’s Christ (v26). Imagine how he must have felt upon receiving this revelation! v27 shows us that Simeon was then led by the Holy Spirit to go into the temple, into the outer court where women were allowed to mingle. This happened when Mary and Joseph had also brought the baby Jesus to the temple to dedicate Him to the Lord – most definitely the providential work of the Spirit.
What does Simeon do next? He walks up to them, takes the baby Jesus in his arms and praises God, because He knows the identity of the baby! The Spirit of God that was upon him had allowed him to see the baby for who He really was. In that one instant, when he casts his eyes upon the Christ, Simeon knows that God has kept his word - not just his word to Simeon, but His word through the prophets throughout the centuries. God heard the cry of His people for a redeemer, and He answered the cry of the faithful by keeping his word. Friends, the wonderful thing is that Simeon’s name means ‘God has heard’. God has heard the cry of His people, and responded mightily.
(C) Jesus the Christ: the revelation of God’s salvation to the nations
Simeon goes on to utter praise, prophecy and testimony in what is known as the Song of Simeon (Lat. Nunc dimittis). This is the fifth of five songs of praise found in Luke’s gospel – Elizabeth (Luke 1:42), Mary’s Magnificat (Luke 1:46-55), Zechariah (Luke 1:68-79), and the song of the Angels (Luke 2:14). In this song, Simeon says now, Lord (lit. despot), you are letting your servant depart in peace.
This gives us some indication of Simeon’s age – he was most likely in his old age and ready to die (‘depart in peace’ is a Jewish euphemism for dying). This is almost as if Simeon was commanded by God to keep watch through the night, and his watch would not end until he saw the sun come up. Finally, after all his longing and hoping and trusting and waiting, he beheld the first rays of light appearing. But this was no ordinary sun – this was the Sun of righteousness that the prophet Malachi spoke of (Mal 4:2), and it has risen! God's sunrise (lit. dayspring) had finally come (Luke 1:78-79), and Simeon can be relieved of his watch.
Finally his hope is realized, and he can die in peace – God has rewarded his waiting. Like Simeon, we can be ready to face death when we have seen, or met the salvation of the Lord. Even more so for us who are now in Him! Don’t we sing this frequently in worship?
"No guilt in life, no fear in death, this is the power of Christ in me.
From life’s first cry to final breath, Jesus commands my destiny"
Salvation has come – not just to Israel, but to all peoples (pl.) – referring to all the nations of the world. The amazing thing about Simeon's prophecy is that it shows us that this light extends beyond Israel. The Messiah had come for his people, but this includes both Jew and Gentile, just as God had always intended (c.f. Isa 49:6, 52:10)
We are told that Joseph and Mary marvelled at Simeon’s exaltation and that Simeon blessed them. They already knew the identity of the child from the angel Gabriel, so it is more likely that they marvelled because of this stranger’s testimony. While Mary knew that the virgin birth was a divine phenomenon, she knew that she herself was not divine. She would not have known how the life of this child would unfold, and she would not have known that not all that the Christ had come to do was rosy.
Simeon prophesies (specifically) to Mary about Jesus’ purpose – something to do with rising and falling and opposition and a sword. Many in Israel would be raised up because of him, and many would fall. Jesus would be a friend to tax collectors (Matthew, Zacchaeus), fishermen (Peter) and even sinners (woman at the well, thief on the cross), but some of His own people – the religious authorities – would oppose him and would finally succeed in killing him. Jesus didn’t die because of Judas Iscariot, Pontius Pilate or the Roman soldiers who mistreated Him. It was the Jews that demanded His death, and the Jewish High priest who demanded that news of His resurrection be covered up. He was spurned by the ones He came to save, and many have therefore fallen because of their rejection of Jesus the Saviour.
It was foretold that He would be a stumbling block to many (Is 8:14), but yet many others will be raised up through him to life and glory (Eph 2:6). Simeon also tells Mary that he would be a sign that would be opposed (lit. spoken against) by many. The expression “that is opposed” describes an inherent characteristic of the sign: of which it is to experience contradiction from the world. In the beginning, as a baby, Jesus experienced this at the hands of Herod; so all through his earthly ministry and on the cross; and so it will be to the end. Sadly, the great Jewish schools in the first three centuries of Christianity commonly used names such as ‘That Deceiver’ and ‘That Man’.
We saw (Luke 2:32) how Jesus Christ is the dayspring and God’s light to the world, but one of the characteristics of light in this fallen world is that anywhere that the light manages to reach, there will also be shadows. When the light comes - when the new and true King come - those that are in the darkness will oppose it. Darkness is not merely external here, for it can also mean blindness (blindness to spiritual realities, blindness of the heart, blindness of the flesh to the work of God in creation, and blindness to the Saviour).
Friends, the gospel of Christ is offensive to many. It is God's divider and separator of those that would respond to him from those who would not. The life of Jesus Christ, as revealed in the NT, polarizes the hearts of men, turning the wicked away, and drawing the redeemed to eternal life. When you encounter the person of Jesus (who He is and who He claims to be), there are only two responses – to accept Him, or to reject Him- there is no third way out. Jesus forces the issue and confronts your heart – thus revealing the thoughts of many hearts.
Is your heart prepared to receive Christ for who He really is? For those of us who know Him, are you living expectantly in Christ today? If you claim to hope in Christ, like Simeon, is God the sovereign Lord of your life? Or are you attempting to govern certain parts of your life, thinking that you are in control? Similarly, what are you waiting on in your heart today? Will Jesus find us faithful when He returns? Or will He find that our hearts have turned away, distracted by the things of this world?
Tonight’s passage shows us that this is a God who keeps His word. We saw that He came the first time, not just to identify with us, but to redeem us from sin and darkness. He came to save His people just as He said He would. We know that He will return because He gave us His word. Because of this, every Advent season, and in fact each day of our lives, we eagerly await His coming again in glory.