(The following questions have been developed in order to give preachers a way of getting at some of the underlying issues for Law and Gospel preachers. For a discussion of this unique genre of preaching you may see my brief guide to Law and Gospel preaching, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.org or amazon.)
1. How does the Word function in the text? The Word here functions as both Law and Gospel, in that it announces, through the words of Simeon and Anna, both who Christ is and our need of such a Savior. Neither Simeon nor Anna are speaking to anyone particular in their praises of God, although Simeon does address Mary directly saying that "a sword will pierce your own soul too." In other words, the sword of Christ's words which will pierce many hearts will also be Law to Mary.
2. With whom are you identifying in the text? We are those who overhear these words spoken in the temple courtyard that day. We are those who are "looking for the redemption of Jerusalem." We are those who both long to see the Lord's Messiah, and at the same time will oppose him. We are those whose hearts will be revealed.
3. What, if any, call to obedience is there in this text? There is an overlay of obedience to the Law throughout this story. Everything Mary and Joseph do is done in order to accomplish "everything required by the Law of the Lord." As Luther pointed out, there is no disorder in the wish to do everything the Law requires. The call to obedience, however, is the call to do all things in response to what God has done on our behalf in Christ.
4. What Law/Gospel couplet is suggested by this text? There are a number of verses that suggest couplets here: darkness/light; seeing bondage/seeing deliverance; falling/rising.
5. Exegetical work: Don Juel, in his brief commentary, notes the Law in the words of Simeon: "The coming savior of Israel will not be hailed by everyone; his mission will not be one of unequivocal blessing. He may bring consolation to Israel, but he is 'set for the fall' of many in Israel. His advent will precipitate a crisis in which the 'thoughts of many hearts will be revealed.'" (Luke-Acts, The Promise of History, p. 24) Fred Craddock follows this theme, calling out our tendency as preachers to 'soft-pedal' the crisis Jesus brings: "As much as we may wish to join the name of Jesus only to the positive, satisfying, and blessed in life, the inescapable fact is that anyone who turns on light creates shadows." (Interpretation Series, Luke, p. 39) Two of our most formative reformers had their thoughts on Simeon's song. In a sermon from 1526 Luther saw in Simeon a model of one to whom Christ brings faith and hope: "Whoever can see and recognize this young Lord who became subject to the law for us, his heart will be made happy against all adversity." Calvin, on the other hand, focused on the word of Law: "Simeon calls Christ 'a sign that is opposed.' Therefore, because unbelievers are rebels against Christ, they dash themselves against him, which causes their ruin." (Reformation Commentary on Scripture, NT, vol. III, pp. 61-63).
6. How does the Crossings Community model work with this text? Paul Jaster does an excellent job showing how both law and gospel are present in this text. He divides his diagnosis and prognosis into two large segments, Our Hearts Revealed and God's Heart Revealed. Go to crossings.org/text study to see the entire, very helpful analysis.
7. Consider the insights of the pioneers of the New Homiletic? "Shared story" was the phrase Charles Rice used to describe the experience we want for our listeners. A challenge in this text will be how to help our listeners recognize how their own story intersects with Simeon and Anna's.
Blessings on your proclamation!
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