Today’s Gospel reading from Luke chapter 2 is a big text. It is the sort of text which contains probably three or four different sermons in it. Do you focus on the fulfilling of the Law and what that means for our Lord’s work? Or maybe we should spend time on the incredible song of Simeon or the role and purpose of Anna the prophetess? We could just plow forward and work our way through them all and see the beauty of the interweaving themes represented in this text, but I fear such a tact might be a bit too much and risks losing the forest for the trees. My normal course of action with a reading like this is to pick something, a more manageable piece of the whole which can really aid us in hearing the Word. We need something to emphasize in the context of the whole that can serve as our meditation and devotion this morning, and simply leave the rest for a different sermon on a different day.

Of course, the most obvious choice for our focus is the character of Simeon and his exchange with Mary, Joseph, and the child, Jesus. It is truly an astounding interaction. Simeon had been told he would not see death until he had seen the Lord’s Christ. He was led by the Spirit to the Temple that day. On seeing the child, he takes Him in his arms and makes a profound confession regarding the nature of the boy and his confidence that he, Simeon, could now depart in peace. His confession is actually a favorite one for funerals. What better words to dwell on, especially after a brother or sister has lived a long and full life? It is appropriate to think of those words, “Lord, now you are letting your servant depart in peace, according to Your Word; for my eyes have seen your salvation.” They are especially poignant for those of us who have sung these same words over and again, each time we leave the Lord’s Table. They are words of confidence and assurance even as we face sorrow and separation.

But I thought that, perhaps for today, instead of focusing on these words we might take a moment and fix our attention on the lesser-known words of Simeon; the ones he addresses not in prayer to God, but to the mother of our Lord. These words are definitely more somber, a haunting and troubling declaration. Imagine the scene. Mary and Joseph bring the child to the Temple. They come to do what is required by the Law, the offering made to God for the firstborn son. No sooner do they arrive then they are greeted by this old and wise man of God who praises the Lord and declares that this, at last, is the salvation of God. Here is, “A light for revelation to the Gentiles, and for the glory of your people Israel.” Then, his face turns from excitement and joy, to concern and perhaps even heartache as he looks into the eyes of Mary and says, “Behold, this Child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.”

Jesus is the Child appointed for the fall and rising of many in Israel, a child appointed as a sign that is opposed. Of course, this is not the first sign proclaimed in Luke’s Gospel. Remember the words of the angel to the shepherds tending their flocks by night? “Unto you is born this day in the city of David a Savior, who is Christ the Lord. And this will be a sign for you: You will find a baby wrapped in swaddling cloths and lying in a manger.” The sign that gives direction to the shepherds of the arrival of the Savior of mankind is the same sign which is to be opposed. The very fact that God has come, God has arrived, not in might and power and awe-inspiring glory, but as a babe born of Mary is scandalous. It is this humble coming of God, a God who comes not to be served but to serve, a God who comes to die for the sinner, that is the cause of the rise and fall of many.

This sign, this lowly coming of God stands in opposition to all our world holds dear. It is the opposite of the power structures of mankind, opposite our own thoughts and desires, and opposite every quest and longing for glory. Think about it. Consider how humanity creates and sustains power. A child born of Mary, a child who has come to die on a cross, does not fit into our plans, and I do not simply mean world politics and geopolitical strife. No, you do this. You scheme and manipulate. You use friendships and allegiances as stepladders to obtain your own goals. You long for the credit to be seen as the hero or the creator of the good. Each and every one of us, in our own way, longs for some glory, some recognition, some pat on the back which says, “Yes, you have figured it out. You have done the right thing. You have mastered the faith or your home life or your career and will now be rewarded. But what does a baby in the arms of his mother have to do with any of your desires?

This sign that is opposed is the undoing of the thoughts and desires of mankind, or at least their supremacy. It exposes sin and empties us of our cleverness and so-called wisdom. In place of it, we are given one thing and one thing alone. We are given a cross. It is the cross of the Child born of Mary. This weak and foolish coming of the Son of God flips our world upside down. Many will stumble over this. Many will fall at this shocking work of God. But to those who believe, to those who receive this sign, it will be everything. This is their hope. This is their confidence. This is the assurance of life and salvation. Our power structures come to an end when faced with this baby. Our wisdom and understanding concerning strength and power are attacked by this lowly sign.

Having said this, Simeon goes on to say to Mary that, “A sword will pierce through your own soul also, so that thoughts from many hearts may be revealed.” Now, most people see what he says as a warning to her, a cautionary tale about the cross, about seeing her Son die a brutal death at Calvary, and that certainly makes sense. But in another view, Mary is pictured as a representative of Israel itself. There is some merit in this. When Simeon speaks to Mary here, he is talking about the reality that all of Israel will feel at the coming salvation of God through this Child. Their faith, their understanding of the Law of God, and the assurance of their place as His chosen people will be tried and tested. And it will not be easy. It will not be simple. It will be a piercing sword that will divide them to the core. This is why he says the piercing sword will be the cause of revealing the thoughts and hearts of many.

So, if his words to Mary here are words for Israel, then they are words to the whole Church, which means they are words to you as well. The word of the cross is the promise of salvation that strips you of glory, empties you of any works by which you can claim salvation by your own doing, and exposes your hearts and minds. All your great deeds, all your acts of service and faithfulness to the Law of God do not move you closer toward salvation. Salvation is found only in the Child born of Mary. Salvation is found only in the cross of our Lord, for salvation is only sure when God Himself is the one who creates, sustains, and perfects it. Therefore, while it may expose you and your failure to maintain your glory, this great act of God gives you all you need for life eternal.

Having been stripped of your own doing, reduced to emptyhanded beggars, your hands are now lovingly filled with all good things. They are overflowing with assurance and confidence. Jesus does this so you might now sing with Simeon, “Lord now let your servant depart in peace.” For salvation is yours in Christ alone. You are forgiven. You are made whole. You are welcome in the coming Kingdom of Heaven. Your seat at the table is ready. This Child changes everything, it even changes you.