The birth of the Lord Jesus Christ is not an event that “just” happened at a certain time. Already from eternity Christ was appointed to be the Messiah. There are many passages that we could discuss at this point, but I mention only a few.

Christ was appointed to the office of Messiah. In Micah 5:2 we read “But you Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times”. This is the passage which the chief priest and teachers of the law quoted to King Herod when Herod asked them about the birth place of the Messiah (Matthew 2:5,6). “From of old” means “From eternity.”

See also Psalm 2:2,6 about the Anointed One, “‘I have installed my King on Zion, my holy hill.’” The word “Messiah” comes from the Hebrew verb “to anoint”. This is a quote from a Psalm generally called a “coronation” psalm where David accepts the kingship over Israel, but we note that the psalm is also a prophecy about our Lord Jesus Christ. This psalm speaks about the eternal ministry of the Messiah who is also the Creator of all things (Hebrews 1).

The Birth of the Lord Jesus Christ (Luke 2:1-7)⤒🔗

¹In those days Caesar Augustus issued a decree that a census should be taken of the entire Roman world. ²(This was the first census that took place while Quirinius was governor of Syria.)  ³And everyone went to his own town to register.
⁴So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David, because he belonged to the house and line of David. ⁵He went there to register with Mary, who was pledged to be married to him and was expecting a child.  ⁶While they were there, the time came for the baby to be born, ⁷and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no room for them in the inn.Luke 2:1-7

In the first verses of Luke 2 which give us the account of Christ’s birth, we find some historical notes. We will see a more elaborate list of notes in Luke 3 when the ministry of John the Baptizer is explained. So we can leave some explanation until then. But these two accounts give us a very accurate time frame to determine when the Lord Jesus was born.

The chapter begins with the words “in those days”. This means that an exact date is not given. Celebrating “Christmas” on December 25 is not based on Biblical information. That date was adopted already in the 4^th Century A.D. as a special day of remembrance, and there is no real need to change this date, but the Bible does not specify a date.

The name Christmas comes from the practice of having a mass at the time of Christ’s birth, and the resulting feast is celebrated all around the world. Many secular customs have been introduced to spruce up Christmas: gift-giving, Christmas music and carols, Christmas cards, family dinners, nativity scenes, decorated trees, mistletoe, garlands, and wreaths. Various figures have become prominent such as St. Nicholas, Père Noël, and Santa Claus complete with sled and reindeer. Christmas has become the premier sales event for many businesses.

Over the years Christians have adopted many of these secular customs and traditions. It was the striving of many Reformed leaders to restore Christmas to its original purpose: celebrating Christ’s birth. People would say, “Let’s put the Christ back into Christmas.” It has been rumored that John Calvin was against the celebration of Christmas, but this is untrue.¹The reformers wanted to remove Romanist and pagan elements, but not abolish Christmas as such. Reformed churches have emphasized the true meaning of Christmas; customarily having worship service(s) on this day.

Caesar Augustus←⤒🔗

Luke mentions that in those days, when Christ was born, the Roman Empire was ruled by Caesar Augustus, a man regarded by many as one of the better Roman emperors. He was the first emperor, and was related to Julius Caesar who had been assassinated before he could become Caesar.

The first Roman emperor was not a humble man. Luke makes a point of it that Caesar’s title “Augustus” is added. This title meaning “the elevated one” is a name which might be more applicable to one of the gods, but it was bestowed on him by the Roman Senate. The notion of the emperor being a descendent from the gods was also captured in the title “Divi Filius”, the divine son, a title which Caesar Augustus cherished.

It is important to note here that our Lord was born in a time when the entire known world worshiped and obeyed one person, the Emperor, who was considered to be divine, descended from the gods. It is Christ versus Caesar, the Kingdom of Heaven over against the kingdom of man.

We read that this emperor Caesar Augustus ordered that a census be taken of the entire Roman world. One might ask what the sense of a census is. The census was really for tax purposes. Each region had to supply a certain amount for the imperial coffers determined by the number of citizens born there (and mostly living there). This amount was set by an official census, a polling of all who were born in a certain place.

We read (in brackets, NIV) that this was “the first census that took place while Quirinius was governor of Syria” (2:2). This indicates that a second census was held at a later time when Quirinius was (still) governor. Gamaliel, a well-known and respected member of the Sanhedrin, the Jewish Council, refers to this census in Acts 5:37. There we also read that a census led to a revolt by Jewish zealots. The Jews did not like any taxation, but they truly hated the imperial tax. It reminded them of the fact that they were in many ways still a slave people. More than once the Jews rebelled against this tax and took up armed resistance. Such revolts were cruelly put down by the Roman army.

For when Caesar commands, people obey. We find that everyone went to his own town to register (for the census).  We conclude that Joseph had to go to the town of Bethlehem because of his lineage and connection to the house of David. It is commonly accepted that also Mary was of Davidic descent and therefore she went with Joseph from Nazareth to Bethlehem, a three day’s journey from Galilee to Judea. During a census women of twelve years and older were required to enroll.

It would seem that the Roman emperor had things well under control. Whether Mary was able to make this difficult journey in the last phase of her pregnancy is of no consequence to Augustus. Yet the reality is that in this way Caesar unwittingly is made to serve the Word of God, which had revealed that the Messiah, the great Son of David, would be born in Bethlehem.

Luke writes that when Joseph and Mary come to Bethlehem the time has also come for the child to be delivered. Once again (as with John’s birth) Luke is brief and discrete in his choice of words: the baby is born and all is well. The Son of God has taken upon himself human flesh and become like all of us, except without sin. As Paul wrote later to Timothy, “Great is the mystery of our religion!” We cannot fathom the depth of this mystery, but we know that it is true (1 Timothy 3:16 “Beyond all question, the mystery of godliness is great: he appeared in a body…”

At this point nobody knows about this key event that is central to all of history. The baby is born in total anonymity. Were it not that God led the shepherds of the fields around Bethlehem to worship the Child and proclaim his birth, no one in the vicinity would even have known.

There are a few matters about this birth that we should note. In many ways this birth is quite normal, as are most births in this world. Jesus comes in the same way as all children are born. The child is Mary’s first born, and a first birth is never easy. The child is a son, and appears to be quite healthy and happy.

When a baby was born in that time and era, it was washed, rubbed in with salt, and wrapped in cloths. All this happened also to our Lord Jesus Christ. There is one matter, however, which tells us that something is very strange here. We read that Mary placed her son “in a manger because there was no room for them in the inn”. It was most unusual to place a child in a manger.

The fact that the child was laid in a manger is a very telling sign. The shepherds in Ephrathah’s field are told that this will be a sign: you will find the child lying in a manger (2:12). In Bethlehem there was only one baby who would be lying in a manger. This would be conclusive proof that Jesus is the child who is Son of God and Son of David of whom the angel spoke.

Where was Jesus Born?←⤒🔗

There is some discussion about the exact place where Jesus was born. Some explainers say that Jesus was born in an inn or a house granted them for the occasion. We do read in Matthew 2:11 that the three wise men find Jesus living in a house, but that does not imply that the place of the birth was in a house.²Most will agree that Joseph and Mary later moved to this house.

The earliest traditions and the text of Luke 2 suggest that Jesus was born in a cave or a “grotto”. This can be reconstructed as follows. Joseph and Mary go the “inn”, but this is not something like our highway motels. The inn was a place on the edge of town, where some kind of a rest area was established. Perhaps a small area marked off by thorn bushes. In the middle of this open area a fire was burning and people could sleep with their feet to the fire.

The rest area was located at the side of town against the cliffs which had caves to keep the cattle and camels. Hence the notion that Jesus was born in a cave. When Luke speaks about “no room” in the inn, he does not mean that the place was completely full or that people did not want them in the rest area. It rather says that there was no room “for them”. There was still room for others, perhaps, but not for them.

Why not for them, for Mary and Joseph and the child? When Joseph and Mary arrive at this public area, Mary goes into labour and the child is about to be born. It becomes clear that a birth cannot take place in this area. For a birth to take place properly, one needs to have a secure and private spot. When Mary goes into labor it means that Joseph will have to find a secluded place.

Where do they go? They go into the cave where the animals are kept. At the back of the cave some mangers were built, troughs where food and water could be served to the animals. It was in such a manger that Mary laid the child Jesus.

Later when the angel tells the shepherds where the child is to be found, he says, “This will be a sign to you: you will find a baby wrapped in cloths and lying in a manger” (2:12). The shepherds know exactly where the manger is located and they hurry off, “and found Mary and Joseph and the baby who was lying in the manger.” (2:16) It is clear that the sign is the manger, which was located at the back of the rest area. Christ was born in what may properly be termed as a grotto. The early tradition that suggests a cave used as stable is not far off the Scriptural account.

The Shepherds and the Infant (Luke 2:8-20)←⤒🔗

⁸And there were shepherds living out in the fields nearby, keeping watch over their flocks at night.  ⁹An angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were terrified. ¹⁰But the angel said to them, “Do not be afraid. I bring you good news of great joy that will be for all the people. ¹¹Today in the town of David a Savior has been born to you; he is Christ the Lord. ¹²This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger.”
¹³Suddenly a great company of the heavenly host appeared with the angel, praising God and saying,
¹⁴“Glory to God in the highest,
and on earth peace to men on whom his favor rests.”
¹⁵When the angels had left them and gone into heaven, the shepherds said to one another, “Let’s go to Bethlehem and see this thing that has happened, which the Lord has told us about.”
¹⁶So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. ¹⁷When they had seen him, they spread the word concerning what had been told them about this child, ¹⁸and all who heard it were amazed at what the shepherds said to them.  ¹⁹But Mary treasured up all these things and pondered them in her heart.  ²⁰The shepherds returned, glorifying and praising God for all the things they had heard and seen which were just as they had been told. Luke 2:8-20

In chapter 2 the scene shifts from the grotto in Bethlehem to the fields of Ephrathah. We read that “there were shepherds living out in the fields nearby, keeping watch over their flocks at night”.

When God makes known the birth of his Son, he does not send messengers to Jerusalem, the capital city of the nation. He sends his angel to shepherds who are keeping watch at night over their flocks. It may well be that these shepherds had driven their flocks together for better supervision and mutual cooperation.

We should note that the shepherds were the least likely to be the first ones to hear the proclamation of Christ`s birth. The shepherds “were a despised class of people, outcasts from all respectable society, and they were not allowed to testify in any court because their integrity was highly suspect”.³Imagine, those who were not deemed capable of a true testimony are called to be the prime witnesses of Christ’s birth.

Some explainers suggest that these flocks were especially important because they provided the lambs for the sacrifices in the temple. That is why the shepherds are chosen to view the true Lamb of God. This is a nice suggestion, but it finds no basis in the text of Scripture.

We read that an angel of the Lord appears to them. Suddenly he is there.  As the angel appears, also “the glory of the Lord” shone around them. As the angel appears, so does God’s glory.

The Shekinah: The Glory of God←⤒🔗

The glory of God does not often appear to people. The glory that is seen is the light of the glory that is always around the throne of God in heaven. We know that when Moses appeared after speaking with the Lord God, his face was radiant and he had to cover his face with a veil. This may be a reflection of the Shekinah Jaweh that came over Moses whenever he spoke with the Lord God. (Exodus 34:35)

The Hebrew uses the term “Shekinah Jaweh”, translated into Greek as the “doxa Theou”. These are standard terms. As God’s Son is born, so also the glory of God is present. When this one angel appears it is as if heaven is opened and a mighty multitude of angels also appears. Heaven empties itself to celebrate the incarnation of the Son. Not one angel stays behind, for he who is born is the One who commands a host of angels.

It says in Luke 2 that the “glory of the Lord” shone around the shepherds. We can appreciate it that where the glory of God appears God himself is present. It is important to note that the glory of God is not readily apparent or often experienced in this world. It is seen at only exceptional moments. This makes the birth of Christ all the more significant.

This radiant glory, the Shekinah, accompanies God. Sometimes, however it is concealed: think of the three “men” who travelled on to Sodom (Genesis 18). This glory is usually visible only in heaven. On this day, however, the glory of God appears on earth for God himself is vitally involved in the birth of his Son.

The emanating glory of God was seen at other times, too, in forms of fire and light. We can think of God’s appearance to Moses at the burning bush (Exodus 3:2). We know that God led his people in the wilderness by a pillar of light (Exodus 14:20-22). The glory of God appeared also in the tabernacle and temple as evidence of God’s presence.

But it is important to note that this glory does not appear at the manger or in the grotto. At the rest area with its caves for animals, all is quiet and dark. Christ’s birthday is not one that leads to festive adoration. There is no praise to God in the highest heaven. Here we see something more of the truth that Christ emptied himself, divested himself of glory in his incarnation (Philippians 2:7).

The Birth Announcement←⤒🔗

We read, then, that the shepherds were very afraid. The NIV captures the reaction well when it translates… “and they were terrified”. The reason for this fear is that they well knew that a human cannot see God and live. They think that the birthday of Christ has become a dooms-day for them.

Therefore the angel immediately dispels this fear. “Do not be afraid”. The message which the angel brings is not one of doom but of great joy. The time has come when believers may see the glory of God, and live!

This joy will first be experienced by the shepherds who hear the news that night. But it is a joy that will be “for all the people.” The joy of Christmas is not meant for a small exclusive group. In the birth of Christ, God seeks his entire people, first the Jews but also the Greeks. We know that God “so loved the world (the cosmos) that he gave his only-begotten Son that whoever believes in him shall not perish but have eternal life” (John 3:16).

In this light we may the more appreciate the content of the actual birth announcement as found in 2:11. “Today in the town of David a Saviour has been born to you; he is Christ, the Lord”. We do not hear the tone of voice which the angel uses, but from the content of the announcement itself we can conclude that the angel’s tone was festive, joyful, and proud. It was a singular honor to be called to make this announcement.

The announcement also has an official character. Its truth and validity cannot be denied. It is structured to make an immense impact. Literally the angel says: “Born, to you, today, a Saviour, who is Christ, the Lord”. In one text we find the heart of all the Scriptures, the event for which the ages have waited.

Note also that this announcement is very complete despite its brevity. Three important names are given: the one born is 1) the Saviour, 2) the Christ, and 3) the Lord. The name Saviour indicates Jesus’ main work: “he will save his people from their sins” (Matthew 1:21). The work of the Saviour is not to be restricted in any way and also may not be politicised, as the Jews were wont to do. Salvation is first of all a spiritual work, a saving from the guilt of sin and the power of the devil.

The name “Christ” denotes the Saviour’s official status. He did not present himself as Saviour with a grand scheme of his own, but he is the Christ, who has been appointed by God the Father and anointed by the Holy Spirit to realize God’s plan of salvation. The authority that Jesus has is from above. The Jewish leaders will dispute this authority but the Saviour will show that he does all things in accordance with God’s sovereign design and express command.

The last name used here in this announcement is the name Lord (Kurios). We should note that the name Kurios was given only to the LORD God. The name Yahweh is consistently translated in Greek with “Kurios”. This name makes clear that in this Saviour we meet the LORD, the God of Israel. This name stresses that this child is indeed the Son of God, God of God, who is able and willing to save his people.

In this simple and brief birth-announcement we find key information and important evidence that this child truly is the One who was promised from the beginning to save us from our sins. All passages of the Gospel must be explained with this background in mind.

Doctrinal Certainties←⤒🔗

It is very important to properly understand the names and titles of our Lord and Saviour Jesus Christ. Names that are much-used are not always well-understood. In the course of time popular names sometimes become a bit stale. That is why the Reformed churches have given a summary of the meaning of these names in the Heidelberg Catechism, so that on a regular basis these names would be clearly explained to the congregations.

These names identify the power and glory of the great Messiah by which he will be known as the promised Saviour of the world. These names are the most precious ever to have been committed to human language and culture.

Lord’s Day 11 of the Heidelberg Catechism explains the meaning of the personal name Jesus. The question is, “Why is he called Jesus, that is, Saviour?” The answer is: “Because he saves us from all our sins, and because salvation is not to be sought or found in anyone else.”

Lord’s Day 12 explains the official title of Jesus. “Why is he called Christ, that is, Anointed?” The answer is: “Because he has been ordained by God the Father and anointed with the Holy Spirit, to be our chief Prophet and Teacher…, our only High Priest …and our eternal King.”

In the next Lord’s Day we ask about the title “Lord”. Why do you call him our Lord? “Because he has ransomed us, body and soul, from all our sins, not with silver or gold but with his precious blood and has freed us from all the power of the devil to make us his own possession.”

Homiletical Horizons←⤒🔗

It is important that believers come to know the names of the Saviour very well. It is an excellent start in an evangelism project. Explain the name. Each of his names gives us reason for joy. It is good to point out that each name of the Lord has its roots in God’s promises of old. Use your Bible and then refer to the catechism.

The name Christ, as we saw, is Jesus’ official name. It denotes that Christ bears an office. He has a messianic office, still today in glory. It is important for us to understand that we in him also bear that name. We are called “Christians”, a name given centuries ago to the believers in Antioch (Acts 11:26b).

We stand in an office, too. It is called the office of all believers, which means privileges and duties that every Christian has. Some call it the “laity” but that puts the office of all believers opposite to that of the clergy. In acknowledging Christ’s threefold office, we receive strength to begin fulfilling our own office.

Gloria in Excelsis (2:13, 14)←⤒🔗

After the angel has made the announcement of Christ’s birth we read that “suddenly a great company of the heavenly host appeared with the angel, praising God.” It is as if heaven pours forth a myriad of angels who together with the one angel form a mighty chorus with a great song, the Gloria in Excelsis.

It says that they suddenly appeared. This means that they are present and become visible immediately after the birth announcement is made. The point is that these angels praise God together with the one angel. What else can an angel do when such a glorious announcement is made? The angels have a distinct purpose: to give to God the glory he deserves. The song of the angels must have been very melodic and well-pleasing (cf. 1 Corinthians 13:1).

About the song itself we note that all the praise and glory go to God. This is the prime and ultimate focus of the Christmas celebration. The song deals with two levels, the one of heaven (the highest) and the other of earth (and among men). We read about glory to God and peace on earth. Note the interaction between the two: if God receives all glory from earth, then peace will descend on earth and among men. We acknowledge that this can only be realized through the faithful ministry of Jesus Christ.

The Gloria in Excelsis makes a distinction that is not easy to understand properly and perhaps is even more difficult to accept. Peace on earth will be given to men “on whom his favour rests.” This means that not all people on earth will receive peace, for it is granted on earth to men (people) on whom his favor rests. There have been many interpretations of this text, and much debate has resulted.

Peace is not given to all men indiscriminately but only to those upon whom God’s favor rests. This indicates people with whom God is pleased and to whom he gives his sovereign grace. Also at Christmas, the sovereignty of God is recognized. God’s “favor” is the translation of God’s eudokia. The Lord seeks people who long for his coming, who seek to do what is good, and are devout.

These people on whom God’s favor rests are those who acknowledge their sinfulness, and who long for the “consolation” of Israel (as is said later about Simeon, 2:25). The Lord is Saviour of those who are meek and humble. The word “peace” means here that broken relations are fully restored. Nothing hinders the fellowship between God and his people because all sin has been forgiven and overcome in Christ. Also among believers there is peace because Christ has removed all obstacles to one another.

The Role of the Shepherds

It is to be understood that after this wondrous announcement and this massive angelic chorus the shepherds are quite enthralled. Without hesitation they accept what the angel has said, and say to each other, “Let’s go to Bethlehem and see this thing that has happened, which the Lord has told us about” (2:15). They do not say: let us go and see if it is true, but they say: let us go and see this thing that has happened, which the Lord has told us about. It is true. There is no doubt in their minds whether the Messiah has been born.

The role of the shepherds is first to be positive witnesses of the birth of Christ. Their second role is to verify whether things are as they have been told. This leads to their prime role: to inform everyone they meet with joy and thankfulness. We read in verse 17 “they spread the word concerning what had been told them about this child.” They do not just tell what they have seen, but they make known what they have heard from God!

The people who hear the shepherds’ testimony are amazed. This does not mean that they believed that their promised Messiah was born. We do not read that other people also go the manger to see the child. Amazement is only a short-term, transient experience. Soon there are other things that catch our attention. Amazement and faith are not the same.

Mary, the mother of the child, has a different approach. Of course, she and Joseph know of other amazing things preceding the birth of this child. People are amazed, more or less, but of Mary it says that she treasured up all these things and pondered them in her heart. The same expression is used in 2:51. Mary did not forget but kept her memories clear and strong. Every event that she and others probably found amazing she added to the growing list that confirmed her faith that her Son is the Messiah of Israel.

Doctrinal Certainties←↰⤒🔗

Luke 2 tells us exactly how and where Jesus was born. Luke gives us precise but simple details that cannot be denied. Everything happened in accordance with God’s promise of old. When Christ was born the Scriptures were fulfilled and new perspectives were opened.

In the Heidelberg Catechism the question is asked, “What benefit do you receive from the holy conception and birth of Christ? (Lord’s Day 14, Q & A 36).The answer is that “He is our Mediator, and with his innocence and perfect holiness covers, in the sight of God, my sin in which I was conceived and born.”

We therefore have a Saviour who is true God and true man. The Christian church had to stand for this doctrine. This is reflected in the early creeds of Christendom, for example in the Nicene Creed and the Athanasian Creed. Jesus Christ came into the world as every human being does. Yet the place and circumstances of his birth indicate that from the beginning he is the man of sorrows (as prophesied in Isaiah 53). He had no beauty or comeliness that we would desire him. He came into this world, from the beginning bearing our sin and guilt.  He began his life where we begin ours, in the way of conception and birth. Yet he humbled himself as God’s servant from the very beginning.

At this same birth we realize that here is a special and unique servant. There was and is no one like him. He is the true and the complete Redeemer. The key to understanding Christ’s Person and Work lies in the event and manner of his birth.

Homiletical Horizons←↰⤒🔗

It is not an easy task every year to deliver a captivating sermon on a text about the birth of Christ. The Christmas service can be a real crux sometimes for preachers. To find the right text, the festive tone and proper conveying of the joy of Christmas is sometimes a hard challenge.

Once, after delivering a Christmas sermon, I was phoned tout de suite by a member of the congregation who was very disappointed in the service and the sermon and informed me in no uncertain terms that I had just ruined the family’s Christmas and taken the joy out of it. The sermon was a drag that did not increase any joy but drained it.

Well, what could I say in defence? It’s hard to apologize when pulpit sweat is still running down your back. Perhaps the sermon was too doctrinal and uninspiring. Mea culpa. Despite the best intentions and hours of preparation, a sermon can fall completely flat, just when people have such high expectations. Since then I have really been trying to be more enthusiastic and joyous on Christmas Day.

But there is another side to the story. Sometimes people want a service and sermon that is based more on atmosphere and sentiment than on Scriptural content. More Christmas carols are desired, a small children’s choir can sing “Away in a manger”, and extra instruments can be used beside the piano or organ. Pulpit and pews can be seasonally decorated. We can even import the little drummer boy and have the ox keep time.

We want to feel good about Christmas. So we can add things that we think will enhance the celebration. Go ahead. But that is not the essence of Christmas. It still comes down to the preaching of Christ. Therefore I remain convinced that whatever detracts from the preaching of the birth of our Saviour should be avoided.

Jesus Presented in the Temple (2:21-40)←⤒🔗

²¹On the eighth day, when it was time to circumcise him, he was named Jesus, the name the angel had given him before he had been conceived.

²²When the time of their purification according to the Law of Moses had been completed, Joseph and Mary took him to Jerusalem to present him to the Lord ²³(as it is written in the Law of the Lord, “Every firstborn male is to be consecrated to the Lord”), ²⁴and to offer a sacrifice in keeping with what is said in the Law of the Lord: “a pair of doves or two young pigeons.”

²⁵Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. ²⁶It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. ²⁷Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, ²⁸Simeon took him in his arms and praised God, saying:

²⁹“Sovereign Lord, as you have promised,
you now dismiss your servant in peace.

³⁰For my eyes have seen your salvation,

³¹which you have prepared in the sight of all people,

³²a light for revelation to the Gentiles
and for glory to your people Israel.”

³³The child’s father and mother marveled at what was said about him. ³⁴Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, ³⁵so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”

³⁶There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, ³⁷and then was a widow until she was eighty-four. She never left the temple but worshiped night and day, fasting and praying. ³⁸Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem.

³⁹When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth.  Luke 2:21-39

The Requirements of the Law←⤒🔗

After the child is born, there are certain legal requirements from the Law of Moses that must be met. These requirements deal with the fact that every child is conceived and born in sin.

Although our Lord was born without sin, he was nevertheless born under the law and had to fulfill all the requirements of the law. We find this notion very clearly expressed in the letter to the Galatians, “…God sent his Son born of a woman, born under the law, to redeem those under law that we might receive the full rights of sons” (Galatians 4:4,5). Our Lord did not have to sacrifice first for his own sins, because he is a High Priest who is “holy, blameless, pure, set apart from sinners, exalted above the heavens” (Hebrews 7:26,27) but he did sacrifice his life for our sins.

The first requirement under the Law is that every male child is circumcised. Circumcision was the sign of the covenant that the LORD made with Abraham and his children. Because our Lord belonged to God’s covenant people, he needed to be circumcised.

The same is true when he comes to be baptized by John the Baptizer. John tries to prevent Jesus’ baptism because he knows that Jesus is without sin, “I need to be baptized by you, and do you come to me?” John is conceived and born in sin, but not Jesus! But Jesus replies, “Let it be so now: it is proper for us to do this to fulfill all righteousness” (Matthew 3:14,15). Christ is required to meet all the obligations of the Law.

Circumcision is important for two reasons. By it one receives the mark of the covenant and is recognized as a member of God’s covenant people, a recipient of all its blessings. Second, we read that at the circumcision ceremony, Jesus officially receives his name. We are reminded that this is the same name that the angel had given even before Jesus was conceived. Circumcision confirmed the calling that every child has in Israel.

The name of Jesus is connected to the verb “to save”. The explanation given by the angel is that Jesus “will save his people from their sins” (Matthew 1:21).

The Purification←⤒🔗

There is another requirement of the Law that had to be fulfilled. It is called the “purification”. This purification pertained specifically to a mother who had given birth, but it also involved the child that was born.⁴

The Law of Purification is stated in Leviticus 12. A woman was considered to be (ceremonially) unclean after having a normal monthly period and also after having given birth to a firstborn child.  The similarity between these two is that in both cases blood was shed. The woman was unclean for 40 days after the birth of a boy but for 80 days after giving birth to a daughter.

The parents of the child had to present the child in the temple before the LORD and had to render a sacrifice for the redemption of that child. When this was applied to our Lord Jesus, it was a great humiliation, for he is without sin. Still, also here he fulfilled the demands of the Law for our benefit.

There is also another aspect here that we must note. Regarding a first born child another law was also in place. Every first born male had to be consecrated unto God and redeemed by a sacrifice (Exodus 12). This meant escaping the wrath which God had poured out over the Egyptians, where every first-born was killed. If a couple could not afford a lamb, they could suffice with two doves or two young pigeons. In the case of Mary and Joseph the poor man’s offering was given. This shows again that our Lord Jesus was born in poverty.

It is at the occasion of this purification ceremony that two remarkable seniors come to the fore. One is Simeon, an elderly Jew, and the other is Anna, an aged prophetess. It appears that both were often in the temple and that they were there also when our Lord was officially presented. In both cases we find that God led them to be there for this occasion. This is very clear in Simeon’s case and may be assumed in Anna’s case. I mention this so that we may know that God himself causes these people to be present and to prophesy about the Child.

Simeon’s Prophecy←⤒🔗

It is written about Simeon that he was righteous and devout.  This does not mean that he was without sin. “Righteous” means that he in love strove to keep God’s commandments and “devout” means that he served the Lord as prescribed in the Law of Moses. He was very serious about the service of the Lord. He did not just go through the motions but his heart was truly focused on God. We also read something special. It says (2:25) that Simeon “was waiting for the consolation of Israel”. Simeon expects the Saviour to come soon. The expression “the consolation (“paraklesis”) of Israel” is used often in connection with the Holy Spirit, but here it is applied to Christ Jesus. This is the only place where this expression (“the consolation of Israel”) is found. It emphasizes that with the coming of Christ a new era begins of consolation and hope.

The testimony of Simeon has been preserved in an old canticle “Nunc Dimittis” (“You now dismiss”) which has become a feature of some official liturgies, often sung as an evening prayer. The background of this is that Simeon had received assurance from God by revelation (2:26) that he would not die before he had seen the Lord’s Christ. Simeon’s joy at seeing the Christ is also at the same time eager delight at being able now to die in peace.

Simeon does not see the Child as being important only for Israel. He says, “…mine eyes have seen your salvation”, but this is not restricted to himself or Israel because the salvation has been “prepared in the sight of all nations, a light for revelation to the Gentiles and glory for your people Israel” (2:31, 32). In Christ the Gospel of salvation and consolation will come to the whole world. Christmas has catholic dimensions.

I ask your attention for a moment for the expression that salvation “is prepared in the sight of all people.” When something is “prepared” it does not just happen, but is taken up in God’s eternal council, was carefully planned and properly executed. It took time and effort. But all nations knew or could have known that God’s way with Israel is special.

Joseph and Mary are amazed at the wonderful things that are being said about the child. We read then (2:34) that Simeon “blessed them…” But then he says to Mary, “This child is destined to cause the falling and rising of many in Israel and to be a sign that will be spoken against so that the thoughts of many may be revealed.”

The Lord Jesus Christ will bring the best to his people, but he will not always bring the best out of his people. Many will be offended at him, stumble over him, and he will be faced with much opposition. The purpose is that the “thoughts of many hearts will be revealed.” People will have to make a conscious decision whether they will receive Jesus as their Saviour or not. We know that ultimately the people of Israel rejected him, crying out that he be crucified.

This passage of Scripture reminds us that the birth of Christ demands important life-and-death decisions. The birth of Christ will lead to suffering, not just vague and unspecified suffering, but Mary is told, “And a sword will pierce your own soul, too.” (2:35) Mary, the young mother, will be deeply hurt. It does not say that a sword will piece her heart, but her soul. It will be more than just physical suffering, for the soul is the place of our deepest feelings and emotions. Mary will experience intense spiritual pain. This passage here makes me think always of what our Lord said (John 19:26,27) to Mary from the cross as he directed her to the apostle John standing nearby “Dear woman, here is your son.” Dear woman. Who can fathom the pain in this word and at this moment?

The Testimony of Anna←⤒🔗

We read also about Anna of whom it is said that she is “very old”. She lost her husband early and never remarried. I’ll leave it to you to figure out how old he may have been. But here we have another person who is, as it were, “damaged goods”. It appears that after her husband died she dedicated her life to the LORD and the temple service. Some explainers suggest that she may have been given a room in the temple complex so that she could worship there every day.

Anna is called “a prophetess” which means someone who spoke the word of God. This is the only place where she is mentioned. Therefore we do wise not to construe from this text that there were many prophetesses in Jerusalem. From the Bible we do know that there were prophetesses in Israel’s history, but their work is rather exceptional, not common, e.g. Miriam (Exodus 15:20), Debora (Judges 4:4), Hannah (1 Samuel 2:1-10), and Huldah (2 Kings 22:14).

About Anna we read that she spoke about the child “to all who were looking forward to the redemption of Jerusalem” (2:38). The impression is given that Anna did not indiscriminately address everyone who came into the temple in Jerusalem but spoke only to all “who were looking forward to the redemption of Israel”. Think of Simeon who awaited the consolation of Israel.

We do not know if this was an organized group or whether it was large or small, but we do conclude that not everyone was eagerly expecting the coming of the Lord Jesus.

Doctrinal Certainties←↰⤒🔗

From the ceremony performed at the temple we know that our Lord is without a doubt the promised Messiah. He is the One about whom the prophets of old spoke. His ministry will be a great blessing and have global significance. At the same time the Saviour will himself suffer deeply, more than anyone can imagine. A fitting Old Testament reference here is Isaiah 53 about “the man of sorrows”. Yet he will in his ministry reach his goal. All who believe in him with a true faith will be saved. In all this, the Lord will receive a Name above every name. A fitting New Testament reference here is Philippians 2:9-11.

The core of all Gospel preaching becomes very clear from the start. We can think here of the Heidelberg Catechism’s identification of the Saviour (Lord’s Day 11). There is only one Saviour for all people from all times and places. The heart of the apostolic preaching, is “Salvation is to be found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). About this key point there is no negotiation or any compromise. Here beats the heart of the Christian faith and of the apostolic teaching. Christ Jesus is the complete and perfect Redeemer.

Homiletical Horizons←↰⤒🔗

The trend of the times is to acknowledge that Jesus was a great man. “Spirituality” is in, and Jesus is popular among the religions and prophets of this age. But he is not acknowledged in our secular society as the Son of God and the only Saviour. The congregation needs to be congratulated with such a great and complete Redeemer. We must stress to each and every person that Christ must be exclusively accepted. It means that we surrender ourselves wholly to Christ’s Spirit.

We know that Satan tries to mix things up. He would like us to adopt a deceptive and hypocritical faith, which may even sound Biblical but is in fact a great delusion. The church in the latter days needs the enthusiasm and conviction of the saints of the early days: Elizabeth and Zechariah, Joseph and Mary, Simeon and Anna. We, too, must with renewed purpose look for the consolation of Israel.

We live in the time of the Second Advent, the days before the return of Christ. The people of the first advent show us how to hope and persevere. Let that be our striving also today. We live in a post-modern world that stresses personal preference and preaches the sovereignty of the human spirit. But the Bible tells us that our Lord Jesus Christ is sovereign and rules over all things. Advent preaching must be upbeat, powerful, focused, and convicting.

Whatever Happened to the “Wise Men”?←⤒🔗

We read in Luke 2:39 and 40 that after the purification in the temple Joseph and Mary simply returned home to Nazareth. Luke does not mention the coming of the wise men (the Magi) or the flight of Jesus’ family into Egypt which Matthew does record (Matthew 2:1-23).

Why would Luke who wanted to write an “orderly account” (Luke 1:3) leave out crucial information about the Magi and the flight to Egypt? Would this not have been important for a cosmopolitan like Theophilus? Some explainers use this omission to show that the Bible fails on some key points. They conveniently forget that each version of the Gospel bears the mark of the writer. Each one was uniquely guided so that when all is taken together, we have a very broad and harmonious account of what really happened.

The fact that Luke does not deal with these matters does not mean that they did not happen. There may be a matter of composition here. Luke is not looking towards the east but to the west. Besides, Luke is describing what had to be done with Jesus in terms of the ceremonial Law. Luke 2:39 gives us this direction when it says that “when Joseph and Mary had done everything required by the Law of the LORD, they returned to Galilee to their own town of Nazareth”. Luke 2 begins in Nazareth and ends there as well. The child that is born is in every way now the lawful son of Joseph and Mary (see also the explanation of Luke 3:23).

The Youth of Jesus (2:40-52)

Before we leave the lengthy chapter 2 about the birth of Christ we note that there is a final section on the youth of our Lord Jesus Christ. The child grows up to be a man.

⁴⁰And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him.

⁴¹Every year his parents went to Jerusalem for the Feast of the Passover. ⁴²When he was twelve years old, they went up to the Feast, according to the custom. ⁴³After the Feast was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. ⁴⁴Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. ⁴⁵When they did not find him, they went back to Jerusalem to look for him. ⁴⁶After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. ⁴⁷Everyone who heard him was amazed at his understanding and his answers. ⁴⁸When his parents saw him, they were astonished. His mother said to him, "Son, why have you treated us like this? Your father and I have been anxiously searching for you." 

⁴⁹"Why were you searching for me?" he asked. "Didn't you know I had to be in my Father's house?" ⁵⁰But they did not understand what he was saying to them. ⁵¹Then he went down to Nazareth with themand was obedient to them. But his mother treasured all these things in her heart. ⁵²And Jesus grew in wisdom and stature, and in favor with God and men.Luke 2:40-52

We do not read much about the youth of Jesus. Again Luke avoids even any hint of sensationalism. The youth of our Lord is in many ways nondescript. No legends are told, no epic stories are passed on. Yet it could be seen in him that he was a special child in the sense that he never committed any sin, not even in his youth when sin so easily crouches at the door. I sometimes wonder what the people would have thought when they saw such a perfect child. But it is not revealed, and I have to control my imagination.  The last verse 2:52 kind of sums it up, “And Jesus grew in wisdom and stature, and in favor with God and men.” Something similar is said about John the Baptizer (1:80).

In the case of our Lord Jesus we must remember that we are faced with the Son of God. Though Jesus is divine, he still goes through all the stages of human development. In this respect he is a true man, like all of us. The NIV notes are correct when they say, “He seems to have matured like any other boy”. Christ had to grow like all other children and learn like all others. There is only one account which shows something special and unique about this child, and this occurs when at the age of twelve years he accompanies his parents to Jerusalem for the annual feast of the Passover (2:41-51).

What happens in Jerusalem is rather unique for a twelve-year old, but it is by no means out of character. After the Passover festivities, the parents, Joseph and Mary, leave Jerusalem to go home, and because people formed walking groups, his parents thought he was in one of these groups. They travelled on for a day assuming that Jesus was in their company. But when evening comes and the parents discover that Jesus is not with this company, they conclude that he must have stayed behind in Jerusalem and immediately go back to look for him. We read in 2:46 that after three days they find him in the temple, sitting among the teachers, listening to them and asking them questions. We also read that everyone who heard him was amazed at his understanding and his answers.

I’d like you to note that Luke first mentions that Jesus was listening and then was asking questions. This is not the account of a young and arrogant upstart, who wants to make fools out of the learned teachers, but here is a boy who loves the Scriptures and humbly wants to know more and also have some important questions answered. His level of knowledge and insight was remarkable, even exceptional for a twelve year-old, but the Lord has from his youth on searched the Scriptures. Later when Christ is in his public ministry his exceptional understanding of the Scriptures is a source of anger to the Jewish leaders in the temple. Here the Lord is still absorbing information, but then he will offend the teachers by his straight-forward Scriptural teaching.

We read in verse 48 that when his parents saw him, they were astonished. His mother even chided him, “Son why have you treated us like this? Your father and I have been anxiously searching for you” (2:48). We hear great parental concern and even mild correction. We may conclude that Jesus’ parents did not yet have the maturity of understanding about Jesus’ true ministry. But they deeply loved their young son and had been very concerned about him.

The answer of the Lord Jesus is very simple. Mary says, “Your father and I have been anxiously searching for you” (2:48). Jesus answers, “Why were you searching for me? Didn’t you know that I have to be in my Father’s house?” Notice the contrast “your father” and “my Father’s House”. The Father’s house comes first. We also read, “But they did not understand what he was saying to them” (2:50). At this point Mary and Joseph simply did not understand the word about “his Father’s House.” But our Lord Jesus Christ is at this young age already fully aware of his true identity and calling.

Our Lord’s answer is in the form of two questions.  I want to emphasize that. The Lord does not rebuke his parents for their lack of comprehension. He simply asks two questions that are to the point and will give his earthly parents occasion to think more deeply and clearly.

The fact that Christ was here not rebelling against Mary and Joseph is clear from the next verse. It says, “Then he went down to Nazareth with them and was obedient to them” (2:51). Jesus did not say, “Leave me alone, this is my personal business, not yours!” He fulfilled his high calling in simple obedience. For does not God’s Law state: honor your Father and your mother?

And what did the parents do? They simply continued their life at home, also their life with this special child. We do read, as before, that “his mother Mary treasured all these things in her heart” (2:51). Mary continues to add to her treasure trove of marvels about her first-born. It confirmed to her (and Joseph) that Jesus is indeed the Christ, the Son of God.

But we are given no other details about Christ’s youth. We know from Scripture that he had siblings and grew up in a larger family. Mark 6:3 speaks about James, Joseph, Judas, and Simon, as well as sisters (plural, unnamed). We also know that he was called “the carpenter”, and this indicates that he took over Joseph’s vocation when he died. But we know nothing about the time and circumstances of Joseph’s death nor do we know the time and circumstances of Mary’s death. It’s not about them; it is about him, the Lord.

The final verse of Luke 2 reminds us of the final verse of Luke 1. “And Jesus grew in wisdom and stature, in favor with God and men.” He had a normal youth in a loving family. This passage tells us that like all other children Jesus had to grow physically, mentally, and spiritually. All things common to youth were common to him, except sin. Still, his youth was exemplary. Parents and others noticed his character and therefore “He grew in wisdom and stature, and in favor with God and men” (2:52).The same was said many centuries before about Samuel (1 Samuel 2:26) but now applied to our Lord these words have an extra dimension of meaning.

Doctrinal Certainties←↰⤒🔗

When dealing with this section on Christ’s youth, it is of value to note that Christ in his youth covered the sins of all people who go through youth to maturity. In Article 19 of the Belgic Confession we confess that the divine nature always remained in Christ, just as it was in him when he was a little child, even though it did not manifest itself as such for a little while. Jesus’ life and obedience cover our whole life from beginning to end, from conception and birth to old age and death.

We may also refer here to Lord’s Day 14 of the Heidelberg Catechism, Question and Answer 36, “He is our Mediator, and with his innocence and perfect holiness covers, in the sight of God, my sin, in which I was conceived and born.” Jesus began where we begin, where each life begins, in conception and delivery.

Homiletical Horizons←↰⤒🔗

There is always the temptation to find some kind of artificial “Christmas” cheer. Christmas has become a folks-fest, a people’s celebration, a day of nostalgia and creating memories. It is the prime commercial event in our economy. Perhaps that is why in the Reformed/Presbyterian tradition a sober service was organized with a minimum of decorations.

There is nothing wrong in itself with nostalgia and memories. What should be memorable, however, is first of all the sermon(s) preached on that day. Some of the humble acceptance of Mary and Elizabeth should be demonstrated. The glory of the infant baby must be shown.

This is of importance in the lives of young people as they mature. We may take consolation in the fact that Christ Jesus also died for our sins which we committed when we were young. We should not get caught up in the past.  We also realize that already in our youth we need to serve God. Our youth is a process of maturing in the Lord’s service. At the same time our youth is a battle field in which we also suffer many defeats. Youth need much encouragement.

In this connection I ask your attention for an expression found in Psalm 25:6,7 (a Psalm of David). “Remember, O LORD, your great mercy and love, for they are from of old. Remember not the sins of my youth and my rebellious ways; according to your love remember me, for you are good, O LORD.”

What are the sins of my youth? Some explainers suggest that these are the sins done inadvertently or in ignorance. But that is not evident. Three times in this psalm David asks for forgiveness. Remember not the sins of my youth (verse 7). Forgive my iniquity though it is great (verse 11). Take away all my sins (verse 18). Did David have an inordinate sense of guilt?

David is speaking about the mountain of sins that we compile in a life-time. He sees these sins as evidence of rebelliousness. The sins of youth are part of that burden. We need to repent and flee from them, and grow in godliness as we become older.

Questions←⤒🔗

1. What was the purpose of the census conducted by Caesar Augustus?
2. Explain how Christ’s birth was normal and natural in every way.
3. Why was there no room for them “in the inn”. Is there any truth to the notion that Christ was born in a grotto?
4. Why does God choose the shepherd to be the first ones to speak of the Child? What does this teach us today?
5. What is the “Gloria in Excelsis”?
6. What is the sign that identified Jesus as the Messiah, the Son of God?
7. Why was Jesus circumcised and presented in the temple?
8. What is significant about Simeon and Anna?
9. What do we learn about the Lord Jesus from his first visit to the temple?
10. Identify the areas in which you may have to make specific decisions that show that you are a Christian.