Luke 2:28-32

DISCOURSE: 1477
TESTIMONY BORNE TO JESUS IN THE TEMPLE

Luke 2:28. Then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel.

WHILST we are noticing, as they arise, the various steps of our Saviour’s humiliation, we shall have repeated occasions to observe, how carefully God has guarded us against the unfavourable impressions which we might otherwise have received from them. At no season was the Divine interposition more remarkable than at our Saviour’s birth. The circumstances that attended it were as humiliating as could well be conceived; for he was born in a stable, and laid in a manger. But the descent of angels from heaven to announce and celebrate his advent, was more than sufficient to counterbalance the effect, which the meanness of his appearance might produce. Thus it was also when he was presented to the Lord by his parents, at the time of his mother’s purification in the temple. He was presented in order to be redeemed, as all other first-born children were; as though his life had been forfeited, as well as theirs. But, as a counterpoise to this, an aged saint, to whom it had been promised that he should not die till he had seen the Messiah, was warned by an express revelation from above to go into the temple for that purpose. Whilst he was there, the child was brought thither by his parents; and this holy man was inspired to distinguish his person, and to proclaim his character. His language on this occasion is very instructive: it shews us,

I. What views we should have of Christ—

We have no reason to think that in his outward appearance the infant Jesus was at all different from others. But this aged saint, on taking him up in his arms, announced him,

1. As the divinely-appointed Saviour—

[It was to God the Father that this holy man addressed his devout acknowledgments, and said, “Mine eyes have seen thy Salvation.” We must never forget, that the Father is the fountain, from whence the streams of salvation flow. He is “the giver of every good and perfect gift;” and the gift of his dear Son to a ruined world was altogether the fruit of his love. “He prepared for him a body.” He qualified him for his office by an immeasurable communication of the Holy Spirit. He upheld him in the execution of his work, protected and preserved him till his hour was come, and enabled him to persevere till he could say, “It is finished.”

Moreover the Father himself bore testimony to him under that character. Thrice, by an audible voice from heaven, did he point him out to the world in that view; “This is that my beloved Son, in whom I am well pleased: hear him.” He constrained angels (both good and bad), and men (enemies as well as friends), to unite their testimony with his. In raising up Jesus from the dead, he declared also with irresistible evidence, that Jesus was his Son; and that what he had done for the salvation of the world, was accepted in our behalf. The Apostles, whom he sent forth to instruct the world, were everywhere to bear this testimony, that the “Father had sent his Son to be the Saviour of the world:” and the Holy Ghost was poured out upon thousands, both in his gracious influences and miraculous powers, in order to confirm their word.
In a word, our blessed Lord himself always spake of himself as sent by the Father to perform His will; and therefore, whilst we thankfully acknowledge the readiness with which Jesus undertook our cause, we must always regard him as God’s salvation, commissioned by him for that purpose, accepted by him in that capacity, and proclaimed by him for that end.]

2. As the universal Saviour—

[The immediate and primary objects of the Messiah’s attention were, (as our Lord himself informs us,) “the lost sheep of the House of Israel [Note: Matthew 15:24.]” And, after his resurrection, he gave especial commandment, that his Apostles, who were commissioned to preach the Gospel to all nations, should make the first offers of salvation to the Jews, even in that very city where he had so recently been condemned to death, and to that very people who had imbrued their hands in his blood [Note: Luke 24:47.]. Accordingly we find that the Apostles forbore to preach unto the Gentiles, till the Jews had obstinately rejected their testimony, and poured contempt upon the proffered salvation [Note: Acts 13:46.].

But the ultimate design of God was to give salvation to the world at large. If the Jews were to have the peculiar glory of giving birth to the Saviour, and of having the Gospel first ministered to them, they were not to engross all the benefits of his mission. The Gentiles, who sat in darkness and the shadow of death, were to behold his light, and to be guided by him into the paths of peace. Wherever there is a fallen child of Adam, there is a person for whom Christ came into the world, and to whom the Gospel, if thankfully accepted, shall become the power of God unto salvation. We are of Gentile extraction, and to us are the blessings of salvation offered: nor should we ever name the name of Christ, without feeling our obligations to him, and glorying in him as “all our salvation and all our desire.”

These two points which we have noticed in the text, as distinguishing the character of the Saviour, are united by the prophet; who represents the Father as addressing his Son in these memorable terms: “It is a light thing that thou shouldest be my servant, to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth [Note: Isaiah 49:6.].”]

That these views are not merely of a speculative nature, will be evident, whilst we notice,

II.

The blessed effects of them upon a dying hour—

That the aged saint was in a measure affected, as Jacob was at the sight of his beloved Joseph [Note: Genesis 46:30.], we may very well concede: but still there was a difference between the two cases, corresponding with the difference between the objects seen: the one was affected as a parent, at the sight of a long-lamented son; the other, as a believer, at the sight of him on whom all his hopes, and the hopes of a ruined world, were built. The fact is, that a sight of Christ in his true character has now, and at all times, the very same effect. The mere circumstance of beholding his bodily presence, or of taking him up into one’s arms, would never reconcile one to the thoughts of death: but the beholding of him as the Author and Procurer of salvation, (as we may do by faith,) will universally,

1. Divest death of its terrors—

[That which makes death terrible, is sin. We know in our minds that sin is hateful unto God, and that he has denounced his heavy judgments against it: and consequently whilst that continues unrepented of, we cannot but feel a secret dread of God’s tribunal, and of the sentence that shall be passed upon us. But, if we have “by faith seen him, who is invisible,” if we have embraced in our hearts the Lord Jesus, and relied upon him as the appointed Saviour of the world, what have we to fear? “Our iniquity is forgiven, and our sin is covered:” by “believing in Jesus, we are justified from all things;” even “sins of a crimson dye are made white as snow.” The sting of death therefore is drawn; and we may adopt the language of the Apostle, “The sting of death is sin; and the strength of sin is the law: but thanks be to God who giveth us the victory through our Lord Jesus Christ [Note: 1 Corinthians 15:56.]!”

It is true, that many, who are ignorant of Christ, are enabled to brave death on a field of battle, and even to look forward to it with composure in its more gradual approaches. But in both cases they either put away the thought of God’s judgment altogether, or deceive themselves with the idea that they are prepared to meet it. Let them only be undeceived respecting the state of their own souls, and the state to which alone the promises of salvation are attached, and the most stout-hearted man in the universe will tremble: and it is uniformly found, that those persons who most appear to disregard death, are most averse to hear of it, or to reflect on its consequences on the souls of men. It is the knowledge of Christ only that affords a Scriptural hope of acceptance with God; and therefore it is that alone which will enable us to view with comfort the approach of death.]

2. Make it an object of desire—

[St. Paul tells us that to whomsoever “it is Christ to live, it is also gain to die:” and he speaks of himself as “having a desire to depart and to be with Christ, which he considered as far better” than the happiest state he could enjoy on earth. Would we know what it was that made death so desirable to him? he tells us; “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me.” And in proportion as our views of Christ are clear, the same effects will follow: “We shall rejoice in hope of the glory of God.” Who can hear that prayer of Christ’s, “Father, I will that they whom thou hast given me may be with me, to behold that glory which thou hast given me;” who, I say, can hear this, and not long for its accomplishment? There may remain in us somewhat of a natural fear of dissolution; and a regard for our families may perhaps make us wish to prolong for a season our stay on earth: but when, like Stephen, we behold the Lord Jesus and the glories of the invisible world, we feel every other tie dissolved, and long to have “mortality swallowed up of life.” We are like persons in a foreign land, who, after having formed many friendships there, are loth to quit it; but, feeling the stronger attractions of their own family and country, relinquish present comforts, in the hope and prospect of others more sublime. This is represented as the state of all who have made any progress in the divine life; they are “looking for, and hasting to, the coming of the day of Christ [Note: 2 Peter 3:12.].” Some may enjoy more of triumph in their end, and others less; but the testimony of David is found almost universally true, “Mark the perfect man, and behold the upright; for the end of that man is peace [Note: Psalms 37:37.].”]

We may learn from hence,
1.

In what manner we should approach God’s temple below—

[It is particularly noticed respecting this distinguished saint, that “he came by the Spirit into the temple.” Thus was his mind prepared for those manifestations of the Saviour which he there received. And what is the reason that we come up so often to the house of God without any benefit to our souls? Is it not that we come thither merely in a customary formal way, perhaps from no better motive than curiosity, and never pray to God for his Spirit to accompany us thither? We do not go up with enlarged expectations: we do not even think of having Christ revealed to our souls. But why do we not expect to see Christ there? Has he not said, “Lo, I am with you alway, even to the end of the world?” And is not this the particular direction of God to his ministers, “Say ye to the daughter of Zion, Behold, thy salvation cometh [Note: Isaiah 62:11.]?” Know then, brethren, that, though you cannot see Christ in the flesh, you may by faith obtain a far brighter view of him than that holy man enjoyed who embraced him in his arms: and if you would have such manifestations of him to your souls in the house of God, you must pray to God for his Spirit to accompany you to his house, and take away the veil from your hearts. “Be not straitened in yourselves, and you shall not be straitened in your God:” only come hungering and thirsting after Christ, and you shall never be “sent empty away.”]

2. In what way we may secure admission into his temple above—

[There is one great preparation for an entrance into heaven, and that is, a sight of Christ by faith. “This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent.” Without the knowledge of Christ no man can behold the face of God in peace. “There is no other foundation whereon any man can build,” “nor any other name whereby any man can be saved.” It was this which saved those who looked forward to him before his advent; and it is this which alone saves any since his advent. O that we duly considered this! How diligently should we then inquire, What are my views of Christ? How am I affected with them? Do they lead me to cast myself upon him? Do they enable me to rejoice in him? Do I under the influence of them look forward to the period of my dissolution as that which will introduce me to his more immediate presence, and to the consummation of all my hopes? Brethren, rest not in a mere nominal profession; be not content with calling Christ, Lord, Lord; but seek such views of him as shall transform you into his image, and make you meet for his glory.]