Over the past couple of decades, Christians in America have made a concerted effort to point out that Christmas without Christ is an absurdity, that truly, “He is the reason for the season.” The need for this stress is obvious—given the proliferation of holiday music, movies, traditions, the near-omnipresence of Santa and the general sense of a sentimental good-will. Add in the commercialization of the season, and it is easy to imagine people experiencing a Christ-less Christmas.
Thus, our emphasis on the main event—the birth of our Savior, Jesus Christ. This is necessarily and crucially done.
However, our attention to the birth of Jesus must not ignore other figures in the story; it is the very real, the very human characteristics of Christ’s birth that is so striking emotionally and so central theologically. One of the minor, but very human, characters in the story is Simeon, found in our passage for this week, Luke 2:25-35. Simeon was an old man, lurking around the Temple, awaiting the fulfillment of the promises of God. The Spirit had previously revealed to him that he would not die before seeing the Lord’s Anointed. And then, in walks Mary and Joseph and their little Child.
The baby Jesus was present at the Temple fulfilling the commandments of the Lord as described in Leviticus chapter 12. We are told there that every baby boy should be circumcised on his eighth day of life. On the fortieth day, following the completion of Mary’s purification from childbirth, the baby was to be presented to the Temple for the “redemption of the firstborn.” In Exodus 13, we are told that every baby boy is to be “bought back” with a cost—in this case, a financial payment. This redemption is a recognition of the bondage to sin in which we all are born. In a foreshadowing of the final, true redemption on the cross, each family was to purchase the redemption of their firstborn son.
The normal redemption price would be a lamb for a burnt offering (Leviticus 12:8). However, a provision was made for those too poor to provide a lamb; in this case, “a pair of turtledoves or young pigeons.” This is the offering made by Mary and Joseph for baby Jesus (see Luke 2:24), emphasizing their poverty (God’s provision of the gifts of the wisemen not yet being made).
While this commonplace, yet image-laden, event was taking place, Simeon appears. Taking the Child in his arms, Simeon realizes that here is the fulfillment of God’s promises, here is the One who would function as the Christ, the Chosen One. Praising God, Simeon voices his long-awaited hopes and desires: God has brought “the consolation of Israel,” “a light for revelation to the Gentiles” and “the glory to your people” (Luke 2:25, 32). We are not told how Simeon recognized Jesus as the coming Savior; we do not know what prompted Simeon’s outburst of praise; we do not know what motivated him to speak such to Mary of her coming grief. Yet, the human picture of an old man praising God for the birth of the Savior is evident before us.
For worship this week, read Luke 2:25-35. And, I’ll see you at worship for our second week of Advent!
- Read Luke 2:22-24. Can you picture the setting here? For more background, read Leviticus chapter 12. Why are these details noted by Luke? What do you think God is intending to communicate here?
- Central to Simeon’s Advent-anticipation is his “waiting for the consolation of Israel” in verse 25. What does that mean to you? What is “consolation”?
- In verse 30, Simeon says he has seen “your salvation” as he is looking at Jesus. How is Jesus identified with “God’s salvation?”
- Simeon describes the purpose of Jesus’ consolation in verse 32—“a light… and for glory.” What do these two ideas represent? How are they functioning in today’s church culture? In Hebron? In your own life?
- Simeon shifts and speaks directly to Mary in verses 34-35, saying that a sword will pierce her soul. What does he mean by this? How would Mary react to Simeon’s words?
By Henry Knapp