December 20, 2015: Dedication of the Firstborn

Transcription

1 Sunday, December 20, 2015 Lesson: Exodus 13:13b-15; Luke 2:22-32; Time of Action: The action in Exodus took place in about 1445 B.C. and the action in Luke took place in about 6 or 5 B.C. ; Place of Action: The first part of our lesson took place in Egypt and the second part took place in Jerusalem. Golden Text: And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord (Luke 2:22). I. INTRODUCTION. People looking for employment usually submit a list of names and addresses of references which should be people who know the applicant and can vouch for his or her good character and skills. A good reference will affirm the claims of the applicant and enhance his credibility to the hiring party. In a sense, Jesus had references supporting who He was. Before He was born, angels announced His coming to Joseph and Mary. On the night of His birth, shepherds heard an angelic message, found the child, and spread the word of the Messiah s birth. In this week s lesson, we learn about another of Jesus references. While Joseph and Mary dedicated the baby Jesus in the temple, this event became the occasion for a remarkable prophecy concerning Jesus by an aged man named Simeon.

2 II. BACKGROUND FOR THE LESSON. At the first Passover in Egypt (see Exodus 13: 14-24), God commanded that the first born of every Hebrew family be sanctified or set apart unto Him for His service (see Exodus 13:1-2). He commanded that this sanctification was to be practiced when Israel entered Canaan (see Exodus 13:11-12), because all males that opened the womb (first born males) belonged to Him. This command included both humans and animals. The firstborn of clean animals (cattle, sheep, goats) which were animals the Hebrews were allowed to eat, were to be sacrificed (see Numbers 18:17). However, the firstborn of donkeys or unclean animals were to be either redeemed (bought back from the Lord) by sacrificing a lamb, or its neck was to be broken (see Exodus 13:13a). This is where our lesson begins. III. THE RITE OF DEDICATION ESTABLISHED (Exodus 13:13b-15) A. The command concerning the firstborn (Exodus 13:13b). Our first verse is the b part of verse 13. It says and all the firstborn of man among thy children shalt thou redeem. In part a of this verse, God commanded that the firstborn of donkeys could be redeemed

3 or bought back from Him by offering a lamb, and then they could keep the donkey. If they didn t want to buy back the donkey, then they had to break its neck to kill it. Then God said and all the firstborn of man among thy children shalt thou redeem. Firstborn human sons were to be redeemed for five shekels, about two ounces of silver (see Numbers 18:15-16), and this was to take place when the child was at least thirty days old. Note: Since God had commanded that the first born of every Jewish family be sanctified or set apart unto Him for His service (see Exodus 13:1-2), the firstborn Hebrew sons rightfully belonged to God, and parents were to dedicate them to God s service. God had designated the Levites, descendents of Jacob s son Levi, to serve Him full time (see Numbers 3:12). However, the Levites were too few in number to substitute for every firstborn Israelite male; so Mosaic Law required that parents redeem or buy back their firstborn sons. In place of every firstborn son being in the service of the Lord as priest, the tribe of Levi was chosen for the priesthood of Israel (see Exodus 32:26-28). In ancient cultures, the firstborn son also served as the spiritual priest of the family. This apparently also took place in Israel until the Aaronic priesthood was established. The Levites were consecrated to the Lord instead of the firstborn sons of Israel (see Numbers 3:45). The firstborn sons of Israel who exceeded the number of the Levites were redeemed by their parents for five shekels each (about two ounces of silver (see Numbers 3:46-51). Jews have practiced redemption of the firstborn since that time. The earthly parents of Jesus also observed this custom as we shall see later in this lesson (see Luke 2:27). It

4 applies only to a firstborn son born in natural childbirth. In Jewish homes who observe this custom, when a firstborn boy reaches thirty-one days old, his parents request a priest (a kohen in Hebrew) to come to their house. The child is then redeemed by paying a small sum, usually five silver dollars to the kohen or priest (a patrilineal descendant of the priestly family of Aaron) followed by a brief ritual (see In modern Judaism, this ceremony is called a pidyon haben, which is Hebrew for redemption of the firstborn son and is described as a mitzvah, which is a moral deed performed as a religious duty in Judaism (see The ultimate example of redemption is in Jesus Christ, the firstborn of Mary (see Matthew 1:25) and the firstborn from the dead (see Colossians 1:18). B. The reason for the command to redeem the firstborn (Exodus 13:14-15). 1. (vs. 14). This verse says And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage. The Lord was keenly aware that when a child watched a firstborn being redeemed, they would want to know the reason for it. God wanted the parents to be ready for this, so He said And it shall be when thy son asketh thee in time to come, saying, What is this? The question, What is this? can also be translated as What does all this mean? When a parent was asked by their

5 children why a child was being redeemed, this would be a teaching moment. Teaching their children was essential to raising them, and was commanded by God (see Deuteronomy 6:6-9). When asked about the redemption ceremony, God told the parents to reply saying By strength of hand the LORD brought us out from Egypt, from the house of bondage. Responding this way would give the parents a chance to tell their children all about how the Lord redeemed the nation of Israel from Egyptian bondage. The important thing was that no generation would ever forget that their deliverance from the house of bondage was done By strength of hand (of) the LORD meaning the great and awesome power of God. Note: Children should be directed and encouraged to ask their parents questions concerning the things of God. Doing this would probably the most profitable way of catechizing or instructing in children in Christianity. However, parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their questions. If the earth shall be filled with the knowledge of the glory of the Lord as the waters cover the sea (see Habakkuk 2:14), then the fountains of family instruction must first be opened up. In addition, we should all be able to give reasons for what we do in religion. As sacraments (such as baptism and The Lord s Supper) are sanctified by the Word, they must be explained and understood by the Word. God s service is reasonable, and is acceptable (see Romans 12:1) when we perform it intelligently, knowing what we do and why we do it.

6 2. (vs. 15). In this verse, the parent was to continued to say their children And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem. Explaining the sanctification of firstborn males would especially remind the people of the last plague that God brought upon the Egyptians when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt. The phrase hardly let us go means that Pharaoh stubbornly refused to let God s people go. Since God considered the nation of Israel as my son, even my firstborn (see Exodus 4:22-23), He would kill all the firstborn in Egypt if Pharaoh refused to let them go. As a result, when the Lord went throughout Egypt and the Hebrews sacrificed the Passover lambs, He killed all the firstborn Egyptian males, both the firstborn of man, and the firstborn of beast meaning both humans and animals (see Exodus 12:29). Since the Lord spared the firstborn of all the Hebrews who put blood from the Passover lamb over their door posts, He went on to say therefore I sacrifice to the LORD all that openeth the matrix, being males. This means that God gave all the male babies that openeth the matrix to Himself. The phrase openeth the matrix refers to the first born male that comes from the womb. The phrase I sacrifice to the LORD means that God was giving the firstborn to Himself for His special service as

7 priests for His people (see Exodus 13:1-2). This special service was later given to the Levites (see Numbers 3:11-13; 8:14-18). In the last part of this verse God said but all the firstborn of my children I redeem. In other words, God sanctified the Levites to His service, but all other first born males in Israel from the other tribes had to be redeemed or bought back from God with the payment of money (see Numbers 3:44-51). IV. THE RITE OF DEDICATION PRACTICED FOR JESUS (Luke 2:22-32). The remainder of our lesson comes from the Gospel of Luke. The events in this portion occurred during the second month of Jesus earthly life. Joseph and Mary had Jesus circumcised on the eighth day in strict adherence to the law (see Luke 2:21). Now, they again demonstrated their reverence for God s Law by the presentation of Jesus in the temple, and the purification of Mary (see Leviticus 12:1-3). This is where our lesson continues. A. The trip to Jerusalem (Luke 2:22). This verse says And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord. There were two legal requirements of the Law involved in making the trip to the temple in Jerusalem. The trip was made when the days of her purification according to the law of Moses were accomplished. The first requirement

8 involved the Jewish mother who was considered unclean for forty days after giving birth to a son. During that time she couldn t touch any holy thing or enter the temple complex (see Leviticus 12:1-3). At the end of this period, the woman was to bring to the priest a sin offering and a burnt offering. In this case, the sin offering was always a turtledove or a young pigeon. The burnt offering was usually a lamb, but the poor could substitute a turtledove for the lamb (see Leviticus 12:6-8). The second legal requirement was the redemption of the firstborn son. This is what is meant by the phrase to present him to the Lord. Note: Jesus, God s Son, didn t have to submit to legal regulations, and through His coming death he would remove them (see Romans 10:4). However, Jesus submission to those legal requirements was part of His mission to fulfill all righteousness (see Matthew 3:15). He was born under the law to redeem them that were under the law (see Galatians 4:5). B. The two-fold purpose of the trip (Luke 2:23-24). 1. (vs. 23). To support the reason for the trip to Jerusalem, Luke parenthetically repeated the Old Testament command regarding the firstborn. He wrote (As it is written in the law of the LORD, Every male that openeth the womb shall be called holy to the Lord). As noted earlier, in Israel all firstborn males belonged to the Lord, and were set aside for His service (see Exodus 13:2,

9 11-15). Firstborn males of clean animals were to be redeemed or bought back from the Lord. Human males also were redeemed (see Numbers 18:15-17). The presentation and redemption of the child was to take place after the child was one month old. 2. (vs. 24). In this verse, Luke goes on to say And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. This verse is actually a continuation of verse 22, since Luke added verse 23 parenthetically for clarification purposes. Since Mary s days of purification were completed (see Luke 2:22), she could be purified by bringing a sacrifice according to that which is said in the law of the Lord. This sacrifice to be brought to the priest in the sanctuary according to the Law of the Lord was a burnt offering and a sin offering. The sin offering was to be a turtledove or a young pigeon, and the burnt offering was to be a lamb. However, if the person was poor, she could bring A pair of turtledoves, or two young pigeons. Note: This means that if the woman was too poor to bring a lamb for the burnt offering, she could replace it with one of two turtledoves, or one of two young pigeons. The second pigeon or turtledove was for the sin offering (see Leviticus 12:6-8). A special ceremony would accompany Mary s offerings, and the priest would declare her clean. The fact that they brought a pair of birds for the two offerings indicates that Joseph and Mary were too poor to bring a lamb. This also demonstrates that Jesus took His place among the lowliest people. Paul later said it this way

10 though he was rich, yet for your sakes he became poor (see II Corinthians 8:9). B. The presence of Simeon (Luke 2:25). This verse says And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. The words And, behold indicates that something unexpected was about to happen. This unexpected event involved a man in Jerusalem, whose name was Simeon. Nothing is said about his background, but Luke does tell us something about his character. Luke wrote that the same man was just and devout. The word just means righteous which describes his standing before God. He lived according to God s standards. The term devout means religious which describes his reputation among men. It speaks of Simeon s reverence and godly fear. He was completely committed to pleasing God in every aspect of his actions and attitude. In addition to His godly character, Simeon is also described as waiting for the consolation of Israel. In other words, Simeon lived with his hope firmly fixed on God s promise of the Messiah. Throughout the Old Testament, the Lord had promised to send the Messiah to bring consolation or comfort to Israel (see Isaiah 40:1; 61:2-3). The word consolation refers to the Messiah Himself who would set things right and bring comfort and rest to His people (see

11 Luke 1:74, 79; 2:38). Simeon longed for Messiah s promised coming. Only the Messiah could bring the consolation devout Jews longed for. Note: In God s dealings with men, it was normal for Him not to reveal His truth to those who proudly paraded themselves around as His spokesmen. He had no concern for the know-it-all Pharisees, the hot-headed zealots, or the worldly priests. Instead, God showed Himself to humble worshippers like Zacharias and Elizabeth (see Luke 1:40-45, 67-80), Joseph and Mary, Anna (see Luke 2:36-38) and of course Simeon. They all were typical of the godly remnant who awaited the Messiah s coming with simple sincerity. The last phrase of this verse says and the Holy Ghost was upon him. Simeon was a man who was empowered controlled and directed by God. However, Luke s emphasis on the Holy Spirit here focuses on the prophetic gift Simeon possesed as we will see in the remaining verses. C. The promise to Simeon (Luke 2:26). This verse says And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord s Christ. As Simeon lived for the Lord, the Holy Spirit gave him a wonderful promise. We don t know when God did this, but we do know that He did. Luke stated that it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord s Christ.

12 The Holy Ghost assured Simeon via some type of revelation that he would not die before he saw the Lord s Christ, the Messiah, the consolation of Israel. We are not told how the revelation occurred, but whether by dream, vision, or a conviction in response to prayer, the Holy Spirit had implanted this truth in Simeon. Apparently, God didn t tell Simeon when that time would be or who the Messiah was. One thing is certain, God may tell us what He s going to do, and even how He s going to do it, but He will never tell us when. Simeon just continued to live each day righteously before God trusting Him to fulfill the promise in His own time, and in His own way. Note: How exciting it must have been to know that Israel s long wait was finally ending! This should encourage us who await the return of Jesus. We may not have the same promise given to Simeon, but we as Christians are asked to set our hope on Jesus second coming (see I Corinthians 1:7; Philippians 3:20-21; Titus 2:13; Hebrews 9:28). The Holy Spirit does not give us the assurance that the Lord will come in our lifetime, so it s unwise to speculate on God s timing. Yet we can trust His Word that the long wait will eventually end. D. The fulfillment of the promise to Simeon (Luke 2:27-29). 1. (vs. 27). Still speaking of Simeon, Luke continues to say in this verse And he came by the Spirit

13 into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law. The Holy Spirit, having assured Simeon that he would see Messiah led him into the temple the very day that the parents brought in the child Jesus, to do for him after the custom of the law. The word translated temple refers to any part of the temple area including its outer courts. It does not refer to the sanctuary itself where only the priests could enter. As Joseph and Mary were about to present the baby, Simeon met them in the Court of the Gentiles, or the Court of the Women, which were the only areas Mary, as a woman could enter. The phrase to do for him after the custom of the law refers to the reason Joseph and Mary brought Jesus to the temple: to obey the requirements of the Law of Moses. As previously noted, this involved Mary s purification along with her firstborn Son, Jesus being presented to God in an act of dedication (see Numbers 18:15-16). Note: In His sovereignty, the Lord controls all things in order to accomplish His perfect plan. Nothing is left to chance, and there are no mere coincidences. God directed the steps of Simeon (see Psalms 37:23) so that he would meet Joseph and Mary as they came into the temple courts with Jesus. This was a divine appointment for all of them. 2. (vs. 28). Luke goes on to say in this verse Then took he him up in his arms, and blessed God, and said. When Simeon saw the baby Jesus, he immediately knew that this was the One for whom he had been waiting.

14 Simeon took the baby up in his arms and blessed God. The word blessed means to speak well of or to praise someone. In this case, Simeon spoke well of God by giving Him praise. He praised God for fulfilling His promises to him, to Israel and to the world. The Holy Spirit let Simeon know that this infant was the hope of mankind. Therefore, he uttered praise to God. 3. (vs. 29). In this verse, Simeon continued to say Lord, now lettest thou thy servant depart in peace, according to thy word. The Lord had revealed to Simeon that he wouldn t die until he had seen the Messiah. As he held the child, Simeon s dearest hope had been fulfilled. The Lord had kept His word, so Simeon said to Him Lord, now lettest thou thy servant depart in peace. The word Lord emphasizes God s absolute authority over Simeon, and the word for servant refers to a bondslave who is totally committed to His master. This is how Simeon saw his relationship with God. Simeon realized that his appointed assignment of watching for the Messiah was now completed, and that his Master was releasing him from that assignment. Therefore, he could depart in peace, according to thy word. The Holy Spirit had made a promise to Simeon personally, and now God had kept His word. Simeon could now die with peace and satisfaction. His life was completely fulfilled. Note: It may appear from the King James Translation here that Simeon was praying for permission to depart, but this was not the case. He was simply making a statement of confirmation saying

15 Now supreme Master, you are letting Your bondslave depart in peace. E. Simeon recognizes Jesus as God s salvation (Luke 2:30-32). 1. (vs. 30). In this verse, Simeon went on to say For mine eyes have seen thy salvation. Simeon identified God s salvation with the baby he was holding. He was convinced that Jesus was salvation personified. In the Bible, the word salvation which means deliverance, can refer to deliverance from personal distresses like sickness, oppression, fear, doubt and emotional or physical pain. It can also refer to liberation from political bondage and servitude. When Christ was born, many Jews had that point of view of the coming Messiah. They expected a military leader who would free them from Roman rule, and then reign over Israel as David had centuries before. That was the kind of savior they expected and wanted. However, in its most profound sense and its meaning here, salvation refers to deliverance from sin. This is what Jesus came specifically to do in His first advent: to save His people from their sins (see Matthew 1:21; Luke 19:10; John 1:29). In fact, the name Jesus means Jehovah is salvation. Note: Simeon was convinced that Jesus was salvation personified or in a person. This is a truth we must never forget. The center of the Christian faith is not a pattern of worship, a code of ethics, or a system of theology. The center of our faith is a Person in whom salvation resides, ready to be given to all who trust Him (see John 14:6; Acts 4:12). Therefore, Jesus must

16 always be the focus of every Christian s faith and message (see Acts 8:35; I Corinthians 1:23-24; Colossians 1:27-28). 2. (vs. 31). Simeon continued to say in this verse Which thou hast prepared before the face of all people. The word Which refers back to God s salvation mentioned in the previous verse. The Holy Spirit gave Simeon a more complete view of salvation than any view held by Jews of his day. He was able to see spiritually that God had prepared His salvation before the face of all people. The term prepared can refer to something foreordained or something made ready. Salvation had not been designed recently or suddenly. Although this salvation in the person of Jesus Christ seemed like it was a long time coming, it had actually been prepared by God from ages past. God had prepared it before the face of all people. The word people is plural in the Greek indicating that the salvation Jesus brought was not just for Israel, but was for all nations, a reference to Gentiles or non- Jews. God guided the religious, cultural, and political developments in the Gentile world to prepare mankind for the right time to send His Son into the world. Thus, Simeon was really witnessing what Paul called the fullness of time (see Galatians 4:4) in God s eternal plan.

17 3. (vs. 32). In our final verse, Simeon also described Christ s salvation as A light to lighten the Gentiles, and the glory of thy people Israel. God s prepared salvation would meet the needs of both Jews and Gentiles. First Christ would be A light to lighten the Gentiles. This could also read a light of revelation for the Gentiles. The Gentiles, who lived in the darkness of their pagan superstitions, needed the light of God s revelation in Christ (see Luke 1:79). Note: Paul later used this truth in Antioch of Pisidia when reaching out to the Gentiles, and the Gentiles rejoiced in it (see Acts 13:46-48). The privileges Israel enjoyed had not yet been extended to Gentiles, and they were without hope (see Ephesians 2:11-12). For Gentiles, Christ s salvation would be a light since they lived in spiritual darkness (see II Corinthians 4:3-6). Jesus also described Himself as the Light of the world (see John 8:12). Many centuries before, God had told Abraham In thee shall all families of the earth be blessed (see Genesis 12:3). Jesus came to fulfill that ancient promise. Simeon also said that Jesus would be the glory of thy people Israel. Israel was God s people in a special covenant relationship. As such, the people had both privileges and responsibilities (see Exodus 19:4-6; Romans 2:17-29; 9:4-5). Israel s crowning glory was to bring God s Word and God s Savior into the world so that all might know His salvation. Jesus recognized this glory when He said, Salvation is of the Jews (see John 4:22). Israel s greatest glory is Christ s salvation. Note: Jesus came to fulfill the Old Testament promises made to Israel, and His gospel came to them first (see Matthew 15:24; John 4:22: Acts 3:25-26; Romans 1:16). As we

18 already know, most of the Jews rejected Jesus, and Gentiles became the major recipients of the gospel (see Acts 13:46-47; 18:6; 28:25-28). However, when He returns, and He will, a remnant of Jews will receive Him (see Jeremiah 31:31-34; Romans 11:25-27), and He will fulfill His role as Israel s glory. V. Conclusion. Jesus and Mary brought their firstborn son to the temple to be presented to God as the law commanded. While they were there, Simeon, a faithful saint and devout believer, was led to prophetically affirm that the infant Jesus was the Messiah. It was God s purpose that the advent of His Son be duly witnessed and proclaimed by persons of His own choosing. The joyful witness of Simeon accentuates the significance of the Messiah s entry into the world. ***The Bible Expositor and Illuminator, Union Gospel Press***