A Certain Humiliation (Luke 2:21–38)

The Christmas story—the story of the incarnation—is a story of humiliation. God becoming a man was an act of divine self-humiliation motivated by nothing but divine gracious love. The humiliation of incarnation was absolutely necessary for our salvation.

This humiliation of and by the Son of God began in Mary’s womb, proceeded through her birth canal, and was witnessed in a manger. But the remainder of Luke 2 reveals further humiliation, which would continue for 33 years until his ultimate humiliation of crucifixion, which would result in eternal exaltation (Philippians 2:5–11).

As we return to Luke 2, we continue our study of the certainty of Christmas by looking at a certain humiliation—the salvific humiliation of our Saviour and the humble saints who celebrated it. In both points the theme of humiliation is front and centre.

If we will believe on the Lord Jesus Christ—if we will faithfully follow him—we must identify with him in his humiliation. Salvation is grounded in denying self and embracing the humiliation of Christ and his cross. Two old saints, Simeon and Anna, serve as wonderful examples. We will study this passage under two main headings:

Everything about the incarnation involved humiliation of the Son of God. For God to become flesh might be better appreciated with reference to the words of the psalmist: “Lord, what is man that you are mindful of him, the son of man that you care for him? … You have made him a little lower than the heavenly beings” (Psalm 8:4–5). The Son of God became a son of man, someone less than an angel.

Presumably the psalmist was speaking of man as originally created in Adam, created sinless. And though, of course, Jesus the Christ was sinless, nevertheless we are told that he was “made in the likeness of sinful flesh” (Romans 8:3).

“Likeness” means that he was susceptible to temptation, to weakness of the flesh (including sickness, injury), responsible to submit to sinners in places of authority, subject to the effects of societal wrongs (injustice, poverty, political disruption)—“as far as the curse is found.”

As humiliating as that was, yet further, Jesus would be viewed as a sinner—both by others and even by God his Father (2 Corinthians 5:21). We see in these verses.

Jesus was born into a law-abiding family (vv. 22, 23, 24, 27). What a gift, children, to have parents who love and obey the Lord. Make it your “custom” as well.

This emphasis on conformity to the law is significant because Jesus was “born of a woman born under the law” (Galatians 4:4). This was so that he could perfectly fulfil the law in the place of lawbreakers like you and me.

George Smeaton, however, provides an important insight when he writes that Jesus “owed obedience, not precisely because he took humanity, but because he willed to be made under the law for us.” In other words, he was not forced to do so, he willingly volunteered to do so.

The first law they obeyed was to have Jesus circumcised (v. 21; see Genesis 17:1–9). In doing this Jesus was being identified with his fellow Jews—his fellow sinful Jews. This was a significant act of humiliation.

First, this blood shedding act was symbolic of entering into covenant with God; a covenant sealed in blood with life and death sanctions (Genesis 15). It pictured the removal of sin, which means it pictured the problem of sin. Jesus, of course, did not have but he came to roll away our sin (see Joshua 5:8–9). God shedding his blood for sinners. Talk about humiliation! Talk about grace! Talk about love!

Second, by circumcision, Jesus was being identified with a despised people. The law of God set the Jews apart from the other nations of the world inviting hateful prejudice. This remains true in our own day. Therefore Jesus’ humiliation was closely tied to his ethnicity. Already despised and rejected by society, he would then undergo being despised and rejected by his own people (John 1:9–11).

When those closest to you reject you because of your relationship to Jesus, look to him and know that he understands.

Purification

Leviticus 12:1–8 forms the background to Jesus’ purification. Presumably, the reason for this ritual was that the woman had given birth to a sinner and therefore she was considered ritualistically/religiously unclean. She was not fit for worship. Therefore, atonement needed to be made by sacrifice. Think about this: the sinless Son of God treated like a sinner.

Jesus was always giving his life as a ransom in the place of sinners, for sinners (Mark 10:45). Jesus’ life was a continual propitiatory offering. Though truly innocent, he was officially guilty (Smeaton).

Deprivation

This passage also points to our Lord’s humiliation that attended his poverty. We know Jesus was poor because of the offerings of his parents. Though a lamb was required for the purification offering, an allowance was made for those who could not afford one to offer two cheap turtledoves or pigeons. As in our surroundings, these were prolific and hence a dime a dozen. Dale Ralph Davis observes, “Jesus’ humiliation certainly consisted in his Jewishness—being part of a despised race, and then also in the relative poverty he shared and in the vicious hostility he would face. There are no shortcuts in the shaping of our Redeemer.”

We are so sinful that we actually ascribe value to people based on the neighbourhoods in which they live, the careers they have, the cars they drive, the clothes they wear. Shame on us. Christians, especially, shame on us. May God help us.

We need to understand the basic simple truth that poverty is not inherently sinful. Poverty does not carry with it either an intrinsic curse nor an intrinsic blessing.

Nevertheless, in a materialistic world, poverty is usually attended by hardship and societal shame. But the humiliation of our Lord lends potential dignity to being impoverished. To be identified with Jesus provides an exceeding richness to the life of the poor person. As Ryle so helpfully comments,

Anyabwile adds, “If we despise the poor, we show we would have likely despised the boy Jesus himself.”

Presentation

This amazing scene records the Redeemer being redeemed! In accordance with God’s command, Jesus’ parents presented him before the Lord, which included a “ransom price” (Exodus 13:1–16; Numbers 3:40–51).

God ransomed all of Israel’s firstborn sons through the death of a Passover lamb (Exodus 12). All the firstborn males (including those of animals) therefore belonged to God. They were to be sacrificed to him. But God prescribed a substitutionary sacrifice in their place. One could offer a financial substitute and the animal would be redeemed. When it came to people, God took the tribe of Levi as a ransom price. For those not of the tribe of Levi, they made a five-shekel offering as a ransom price. Rather than being treated as an anathema, they were treated as God’s people.

Note the picture: Because of sin God required the firstborn as a ransom, as a sacrifice. But God prescribed a way for a substitute to serve as the ransom. Yet in the unique case of Jesus, the one presented to the Lord, and ransomed before the Lord, was the actual ransom of the Lord! How gracious. How merciful. How loving. How amazing. How humiliating. No wonder Jesus is now exalted (Philippians 2:5–11).

While Jesus was being humiliated at the temple two old saints engaged in acts that exalted him.

Jesus was born into a law-abiding family (vv. 22, 23, 24, 27). What a gift, children, to have parents who love and obey the Lord. Make it your “custom” as well.

This emphasis on conformity to the law is significant because Jesus was “born of a woman born under the law” (Galatians 4:4). This was so that he could perfectly fulfil the law in the place of lawbreakers like you and me.

George Smeaton, however, provides an important insight when he writes that Jesus “owed obedience, not precisely because he took humanity, but because he willed to be made under the law for us.” In other words, he was not forced to do so, he willingly volunteered to do so.

The first law they obeyed was to have Jesus circumcised (v. 21; see Genesis 17:1–9). In doing this Jesus was being identified with his fellow Jews—his fellow sinful Jews. This was a significant act of humiliation.

First, this blood shedding act was symbolic of entering into covenant with God; a covenant sealed in blood with life and death sanctions (Genesis 15). It pictured the removal of sin, which means it pictured the problem of sin. Jesus, of course, did not have but he came to roll away our sin (see Joshua 5:8–9). God shedding his blood for sinners. Talk about humiliation! Talk about grace! Talk about love!

Second, by circumcision, Jesus was being identified with a despised people. The law of God set the Jews apart from the other nations of the world inviting hateful prejudice. This remains true in our own day. Therefore Jesus’ humiliation was closely tied to his ethnicity. Already despised and rejected by society, he would then undergo being despised and rejected by his own people (John 1:9–11).

When those closest to you reject you because of your relationship to Jesus, look to him and know that he understands.

Spiritual Simeon

Three times in this brief account, God “the Holy Spirit” is mentioned (vv. 25, 26, 27). The language suggests that this was unlike cases when the Spirit of God would come upon an old covenant saint temporarily for a particular purpose (e.g. Numbers 11; Samson; etc.). Rather, Simeon was characterised as continually influenced by the Spirit. “The Holy Spirit was upon him.” He was a unique old covenant Holy Spirit-filled believer. And consistent with the ministry of the Holy Spirit Simeon’s attention and affection was fixed upon the Lord’s promised Christ/Messiah (John 16:13–15).

Having been promised that he would see the Christ before he died, he obviously spent a lot of time in the place where he expected to find him—the temple (see Malachi 3:1). We don’t know if he was expecting a baby, a youth, or a young, or a middle-aged man.

Perhaps when he would observe someone he was unfamiliar with, he would come alongside and await confirmation from the Lord. Perhaps he would look in the face of newborns and wonder, like John the Baptist, “Is this the one or are we waiting for another?” (Matthew 11:3).

Regardless, on this particular day, Simeon was once again in the right place and it turned out to be the right time. The Spirit of God confirmed, “Here he is!” Simeon, no doubt shocking the parents, grabbed Jesus, lifted him up, and sang a song of praise in response to assurance of salvation (vv. 27–32).

Luke records five songs in conjunction with the incarnation: Elizabeth’s (1:42b–45); Mary’s (1:46–55); Zechariah’s (1:68–79); the angels’ (2:13–14); and Simeon’s (2:29–32). It must be noted that, in each case, the singing was in conjunction with the filling of the Spirit. When God’s people are filled with the Spirit, they sing (see Ephesians 5:18–19).

Stone-faced and closed-mouthed church members have a spiritual problem! Such need to do serious soul-searching. There is far more to corporate worship than the cerebral and doctrinal. It includes the relational and the spiritual.

By God’s grace, this is the song that each of us can song. If you can’t, then listen to it with ears to hear and with hearts to understand. Like Simeon, literally embrace God’s salvation and then you will be ready to die. Philip Ryken well summarises this scene when he writes, “The child in his arms was not simply part of his salvation but salvation itself. Jesus is all that anyone needs to be saved…. Anyone who has seen Jesus with the eyes of faith is prepared to die. And anyone who has not seen him, whether young or old, is not ready to die at all.”

“Lord” translates the Greek word despotas. “God is seen as having absolute authority over his servant… Simeon addresses God as his despot, indicating his total allegiance and total submission to the authority of God” (Sproul). Only those with such allegiance are ready to die, for this is the essence of saving faith in the promised Messiah.

The Lord and not us gets to make the rules and call the shots. Let me flesh this out by going back to the word “consolation” (v. 25).

Consolation is preceded by the humiliation of tribulation. This described God’s faithful remnant. Sproul comments, “Those Jews who ha[d] groaned in times of bondage, wept in times of exile, those who now were oppressed under the heavy burden of the tyranny of Rome, looked to heaven for their release from suffering.”

They knew there only hope was God’s intervention through his promised Messiah, “the Christ.” By the power of the Spirit, Simeon recognised Jesus as this promised salvation. Sproul adds, “You see, it is people who experience consistent grief, frustration and pain who want to be consoled.” And they desire consolation from God.

We need humiliation before we will appreciate salvation.

When the angels appeared to the shepherds, they limited the good news to “all the people” (v. 10). This referenced the Jews. But here the promised salvific blessing is expanded to “all peoples” inclusive of Gentiles. Those who were in the darkest of spiritual darkness, “without God and without hope in this world” (Ephesians 2:12), will now receive he light of God, the light of the gospel, the light and the life of salvation alongside Jews. There is ultimately no difference for all indeed have sinned.

Israel had been chosen by God to show forth his “glory” (see Isaiah 43:7; 46:13). They had failed miserably and repeatedly. But with the coming of Jesus—the true Israel—God would be glorified. And Jesus does this primarily through his body, the church, the Israel of God (Galatians 6:16) composed of believing Jews and believing Gentiles.

All this happened “according to your word.” At some point, the Lord had made this promise to Simeon and now it had come to pass. God is faithful and therefore we can be patient.

I think we can assume that Simeon’s faithful patience was humbling at times. Perhaps he was mocked by his peers for holding on to such hope. After all, things were looking worse, not better for Israel. So where was this promised consolation? Yet because he had a word from God (v. 29), he continued to believe. He clung to the oft-repeated biblical scenario that it is often darkest before the dawn. So it will be in 33 years when the Son of God was crucified—but then raised! We will return to this theme of waiting shortly.

Simeon’s exultation was realistic. God’s salvation had indeed arrived, but it would be accompanied by further humiliation. God’s salvation is inseparable from the humiliation of the cross. This is the not so cryptic message of these verses.

Joseph and Mary believed God’s word, which their obedience reveals. And yet they did not fully understand the mystery of the incarnation and thus neither the mystery of the cross. But Simeon did. In his prophecy, he highlights three essential truths about the incarnation.

First, God’s salvation is divisive. The gospel divides humanity into the “haves” and the “have nots”—spiritually. Those who are given the new birth by the Spirit of God will be raised from the dead and those who do not have the new birth will fall in their sins and forever be forsaken in their sins. That is, the gospel divides between the spiritually alive and the spiritually dead. Plead with God for the new birth that you may live and die on the right side.

Second, God’s salvation is decisive. There is no neutrality when it comes to Jesus. You are either for him or against him. And your decision will be revealed. As the saying goes, you can fool some of the people all the time, and all the people some of the time, but you cannot fool all the people all the time. And you cannot fool God at any time. Your confession will find you out—whether real or empty.

Third, God’s salvation is disturbing. The word Simeon uses for “sword” speaks of a long sword, much like a spear. When the Lord Jesus was crucified, a Roman soldier pierced his side with a spear. His mother Mary stood at the cross and watched (John 19:25–27, 31–37). What a terribly, traumatically disturbing scene. Humiliating for Jesus, humiliating for his mother. This is always the consequence of the gospel, the consequence of being identified with Jesus. Believers share in his death and in his burial and resurrection. Paul makes this clear in Philippians 3:10. He desired to know Jesus in the power of his resurrection, which required knowing him also in the fellowship of his sufferings. So with you and with me.

If we desire to be identified with Jesus in his exaltation then we must identify with him in the humiliation of his exaltation. Simeon understood this, so did Anna, so must we.

This woman was an old covenant prophetess, blessed by God to declare his word to a people who had long lived in silence. Presumably, she had for decades faithfully reminded a faithful remnant of God’s promised Messiah.

Anna was either 84 years who was widowed for some 60 years or she was over one hundred years old having been a widow for 84 of those years. Regardless, she was a faithful old woman. She was therefore hopeful about the future.

This devoted woman spent her time at the temple praying much and fasting often. But on this particular day, she no doubt witnessed this scene involving Simeon. She immediately began to thank God and then proclaimed to a faithful remnant that Messianic redemption/consolation had arrived in the infant. After a lifetime of patient and probably scorned and humiliating waiting, she too could now “depart in peace.” The Lord had fulfilled his promise. She lived in hope, she died in hope, she equipped others with hope. What a glorious way to grow old.

Simeon and Anna were old people. And as anyone who is ageing will attest, old age carries with it a kind of humiliation. The process of physical and mental disintegration, coupled with a too often dismissiveness by a younger generation, has a humbling effect. And yet they shine in the story of the incarnation. There are lessons here for old and young.

We are all growing old. I recently had the honour of leading the wedding ceremony of two people who I have known since one was a one-year-old toddler and the other since his birth. I married the new husband’s parents many years ago. That makes me old. That makes their parents old!

The issue is not whether we are getting older but how we are growing older. And how are we treating those who are old(er)?

Anyabwile helpfully rightly observes, “Older members are gifts from God meant to give the church family gravity, stability, wisdom, and faith. One wonders if the church isn’t as weak as she sometimes is because she so often has no place for older people.” Let’s not be that kind of church. Rather, let us all walk in the exemplary footsteps of Simeon and Anna, from whom we learn several lessons.

First, they were old and worshipping. This is how we are to age. Worship must be our priority. Though weakness may hinder attendance, nevertheless we must continue to frequent the house of God as often as possible. We must set an example for those coming behind us. Set an example of right priorities and passions. Old age is not about retirement; it is about reverent service to God. It is about diligent devotion.

Second, they were old and waiting. They waited for a long time for the fulfilment of God’s promise. They were exemplary patterns of godly patience/perseverance. So should we be. Rather than growing grumpy we should be growing hopefully.

It is all too easy for any of us to complain, but perhaps this is an all too frequent characteristic of the ageing. It indicates a lack of faith. It might indicate a faulty worship. Young people should see in us those who believe God’s promises. May we set that kind of example.

Third, they were old and warning. This is undeniably true of Simeon. He spoke truth to Mary about her future. He did not hold back though doubtless he spoke with sensitivity. Simeon did not hide the fact that her close identification with Jesus would prove costly and painful.

Old Christians should faithfully disciple the younger. If you have walked with the Lord for a while you are well-equipped to speak the truth to those younger. Honestly guide young believers steering them away from false gospels that promise a life of bliss. Rather, share how the Lord has proved faithful to you amid the painfulness of life.

Finally, they were old and witnessing. This is particularly apparent with Anna. She proclaimed the incarnation to those who were longing for God’s promise of redemption.

The longer we live, the wiser, the more zealous, and the bolder we should become in our witness of our Lord. After all, just think about how much we have experienced in God’s gospel in our life! Look for opportunities to tell the old, old story of Jesus and his love.

The incarnation is inseparable from humiliation. By coming into this world in the weakness of sinful flesh, the Son of God underwent the most awful of humiliations. Yet he emerged exalted, having accomplished the Father’s will. He will receive an everlasting reward.

As we grow old, we experience more and more the weakness of sinful flesh. The body weakens, organs fail, limbs break, eyesight dims, minds forget, ears become deaf, etc. Yet, in this weakness, we can experience the power of the gospel equipping us to set our affection on things above rather than on things on the earth.

For those who are not old, don’t despise those who are. Love them. Listen to them. Learn from them. The humiliation of incarnation and the humiliation of disintegration are coupled in the story of the advent of our Lord in order to lift our eyes to the glorious exaltation through resurrection.

AMEN