Feast of the Presentation of the Lord
Lectionary: 524
Lectionary: 524
Thus says the Lord God:
Lo, I am sending my messenger
to prepare the way before me;
And suddenly there will come to the temple
the LORD whom you seek,
And the messenger of the covenant whom you desire.
Yes, he is coming, says the LORD of hosts.
But who will endure the day of his coming?
And who can stand when he appears?
For he is like the refiner’s fire,
or like the fuller’s lye.
He will sit refining and purifying silver,
and he will purify the sons of Levi,
Refining them like gold or like silver
that they may offer due sacrifice to the LORD.
Then the sacrifice of Judah and Jerusalem
will please the LORD,
as in the days of old, as in years gone by.
Lo, I am sending my messenger
to prepare the way before me;
And suddenly there will come to the temple
the LORD whom you seek,
And the messenger of the covenant whom you desire.
Yes, he is coming, says the LORD of hosts.
But who will endure the day of his coming?
And who can stand when he appears?
For he is like the refiner’s fire,
or like the fuller’s lye.
He will sit refining and purifying silver,
and he will purify the sons of Levi,
Refining them like gold or like silver
that they may offer due sacrifice to the LORD.
Then the sacrifice of Judah and Jerusalem
will please the LORD,
as in the days of old, as in years gone by.
Responsorial Psalm PS 24:7, 8, 9,
10
R. (8) Who is this king of glory? It is the Lord!
Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The LORD, strong and mighty,
the LORD, mighty in battle.
R. Who is this king of glory? It is the Lord!
Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The LORD of hosts; he is the king of glory.
R. Who is this king of glory? It is the Lord!
Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The LORD, strong and mighty,
the LORD, mighty in battle.
R. Who is this king of glory? It is the Lord!
Lift up, O gates, your lintels;
reach up, you ancient portals,
that the king of glory may come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The LORD of hosts; he is the king of glory.
R. Who is this king of glory? It is the Lord!
Reading 2 HEB 2:14-18
Since the children share in blood and flesh,
Jesus likewise shared in them,
that through death he might destroy the one
who has the power of death, that is, the Devil,
and free those who through fear of death
had been subject to slavery all their life.
Surely he did not help angels
but rather the descendants of Abraham;
therefore, he had to become like his brothers and sisters
in every way,
that he might be a merciful and faithful high priest before God
to expiate the sins of the people.
Because he himself was tested through what he suffered,
he is able to help those who are being tested.
Jesus likewise shared in them,
that through death he might destroy the one
who has the power of death, that is, the Devil,
and free those who through fear of death
had been subject to slavery all their life.
Surely he did not help angels
but rather the descendants of Abraham;
therefore, he had to become like his brothers and sisters
in every way,
that he might be a merciful and faithful high priest before God
to expiate the sins of the people.
Because he himself was tested through what he suffered,
he is able to help those who are being tested.
Gospel LK 2:22-40
When the days were completed for their purification
according to the law of Moses,
Mary and Joseph took Jesus up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit
that he should not see death
before he had seen the Christ of the Lord.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:
“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in the sight of all the peoples:
a light for revelation to the Gentiles,
and glory for your people Israel.”
The child’s father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother,
“Behold, this child is destined
for the fall and rise of many in Israel,
and to be a sign that will be contradicted
—and you yourself a sword will pierce—
so that the thoughts of many hearts may be revealed.”
There was also a prophetess, Anna,
the daughter of Phanuel, of the tribe of Asher.
She was advanced in years,
having lived seven years with her husband after her marriage,
and then as a widow until she was eighty-four.
She never left the temple,
but worshiped night and day with fasting and prayer.
And coming forward at that very time,
she gave thanks to God and spoke about the child
to all who were awaiting the redemption of Jerusalem.
When they had fulfilled all the prescriptions
of the law of the Lord,
they returned to Galilee, to their own town of Nazareth.
The child grew and became strong, filled with wisdom;
and the favor of God was upon him.
according to the law of Moses,
Mary and Joseph took Jesus up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit
that he should not see death
before he had seen the Christ of the Lord.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:
“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in the sight of all the peoples:
a light for revelation to the Gentiles,
and glory for your people Israel.”
The child’s father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother,
“Behold, this child is destined
for the fall and rise of many in Israel,
and to be a sign that will be contradicted
—and you yourself a sword will pierce—
so that the thoughts of many hearts may be revealed.”
There was also a prophetess, Anna,
the daughter of Phanuel, of the tribe of Asher.
She was advanced in years,
having lived seven years with her husband after her marriage,
and then as a widow until she was eighty-four.
She never left the temple,
but worshiped night and day with fasting and prayer.
And coming forward at that very time,
she gave thanks to God and spoke about the child
to all who were awaiting the redemption of Jerusalem.
When they had fulfilled all the prescriptions
of the law of the Lord,
they returned to Galilee, to their own town of Nazareth.
The child grew and became strong, filled with wisdom;
and the favor of God was upon him.
Or LK 2:22-32
When the days were completed for their purification
according to the law of Moses,
Mary and Joseph took Jesus up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit
that he should not see death
before he had seen the Christ of the Lord.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:
“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in the sight of all the peoples:
a light for revelation to the Gentiles,
and glory for your people Israel.”
according to the law of Moses,
Mary and Joseph took Jesus up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
It had been revealed to him by the Holy Spirit
that he should not see death
before he had seen the Christ of the Lord.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
he took him into his arms and blessed God, saying:
“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in the sight of all the peoples:
a light for revelation to the Gentiles,
and glory for your people Israel.”
Scripture Study
February 2, 2014 Presentation of the Lord
Many of you who can count may be wondering why in the world this
is not the Fourth Sunday of Ordinary Time since last Sunday was the Third
Sunday of Ordinary Time. This Sunday we celebrate the Presentation of the Lord
in the Temple of Jerusalem. This event is, in fact, celebrated every year on
February 2, but most people don't notice it because it does not usually fall on
a Sunday. When it does fall on a Sunday in Ordinary time it replaces the normal
Sunday Liturgy. In a sense, this feast continues the theme of Christmas as it
is another celebration of the manifestation or revelation of the Lord. This day
was also known as "Candlemas" because traditionally candles that were
to be used in church during the coming year were blessed at Mass on this day.
In some areas the people would also bring their own candles for home use to be
blessed. In the many places where these traditions are still followed, they
emphasize the idea of Jesus as the light of the world.
First Reading: Malachi 3: 1-4
1 Lo, I am sending my messenger
to prepare the way before me;
And suddenly there will come to the temple
the LORD whom you seek,
And the messenger of the covenant whom you desire.
Yes, he is coming, says the LORD of hosts.
2 But who will endure the day of his coming?
And who can stand when he appears?
For he is like the refiner's fire,
or like the fuller's lye.
3 He will sit refining and purifying (silver),
and he will purify the sons of Levi,
Refining them like gold or like silver
that they may offer due sacrifice to the LORD.
4 Then the sacrifice of Judah and Jerusalem
will please the LORD,
as in days of old, as in years gone by.
NOTES on First Reading:
* 3:1 In Malachi 3:23 (or 4:1 in most Protestant translations) the first messenger (angel) mentioned in this verse is called Elijah. Matthew 11:10 has these words quoted by Christ with a slight modification, as referring to John the Baptizer who prepared the way for the coming of the Savior. See also Matthew 3:1-3,11-12; 17:11-13; Mark 1:2-8; Luke 3:2-18; and John 1:31-34.
The second messenger (angel) or messenger of the covenant is not the same messenger mentioned at the beginning of the verse. Although that is usually taken as Elijah and applied to John. This one is usually taken to be a reference to Yahweh Himself derived from Exod 3:2 and 23:20. Some Christian scholars have taken this to be a reference to Jesus who brings the new covenant.
* 3:2-4 Some have taken this to be reflected in Mark 11:11 in which Jesus seems to be on an inspection tour. This episode is closely followed by the cursing of the fig tree (Mark 11:12-14) and the cleansing of the Temple (Mark 11:15-19), each of which, may be seen as a parable in action illustrating these verses.
Second Reading: Hebrews 2: 14-18
14 Now since the children share in blood and flesh, he likewise shared in them, that through death he might destroy the one who has the power of death, that is, the devil, 15 and free those who through fear of death had been subject to slavery all their life. 16 Surely he did not help angels but rather the descendants of Abraham; 17 therefore, he had to become like his brothers in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people. 18 Because he himself was tested through what he suffered, he is able to help those who are being tested.
NOTES on Second Reading:
* 2:14 In the Biblical sense "flesh " means human nature considered specifically from the point of view of human weakness and is contrasted with "spirit" which refers to God's grace and strength. The expression, "flesh and blood," meaning human beings occurs in the Old Testament only in Sir 14:18; 17:26. In the New Testament see Matt 16:17; Gal 1:16; and Eph 6:12.
The author is speaking of humanity and human nature being under the curse of death and he sees death as being associated with the devil. Although it is often hard for moderns to appreciate it, the author does not seem to view death as the result of the fall of Adam and Eve as some Old Testament texts do (Sir 25:23; Ezra 3:7). Here he sees death as not being part of God's plan for human beings but blames it squarely on the devil. This appears to be in keeping with the tradition of Hellenistic Judaism (Wis 1:13; 2:23-24). Because of the connection between sin and death, the power of death was broken when Christ removed sin (2:17) through His high-priestly work. The paradox here (death is nullified by Christ's death) is similar to the one in Romans 8:3 where Paul says that God condemned sin by sending His Son "in the likeness of sinful flesh." The author gives no explanation beyond saying that this action by God was fitting.
* 2:15 Fear as used here is not intended to refer simply to the natural fear of death but rather to a religious fear of death as a separation from God. Because of death's connection to sin it is seen as more than just a physical evil. This is one explanation for the fear that Jesus felt at the thought of his death (5:7). See also Isa 38:18; Ps 115:17-18; 1Cor 15:26.
* 2:16 Abraham's descendants is used here to refer to those who believe in Christ.
The Greek word translated here as "help" actually means "take hold of" and is used as a metaphor meaning to rescue someone. This term is quoted in 8:9 as it is used in Jer 31:32 (Jer 38:32 in the Septuagint, or ancient Greek text). Although the reference is clearly to the incarnation, the verb is in the present tense which may be intended to mean continuing help rather than simply the single act of the past.
* 2:17 Here is the first mention of the central theme of Hebrews which is Jesus' role as high priest. While there is a long tradition of faithfulness being a required quality of a priest (1 Sam 2:35), the idea that mercy is also needed is unique to Hebrews. In 4:15 and 5:1-3 it recurs again and is related there to Christ's solidarity with humans and their lot. Emphasis on mercy as a priestly quality is not based on the Old Testament or Jewish tradition and is probably derived from memories of, and reflection on, Jesus' attitude and demeanor during his ministry.
The term, "expiate," occurs frequently in the Septuagint (ancient Greek text) version of the Old Testament where it generally translates a Hebrew word transliterated as "rpk." It expresses the removal of sin or defilement by God or by a priest acting for God according to a ritual established by God. This is not the same as "placating the wrath of God" despite the opinions of some preachers.
* 2:18 The temptations that are referred to here are all the temptations of Jesus' life not only those recounted in the gospels as the "temptations in the wilderness" (Mat 4:1-11; Mark 1:12-13; Luke 4:1-13) and not only the dread of suffering and death (Matt 26:36-46; Mark 14:32-42; Luke 22:39-46; John 12:27). The Gospel tradition emphasizes Jesus' faithfulness to His mission throughout his life and thus his faithfulness was a major target of the temptations sent against Him.
Apostasy during persecution is the temptation which "those who are being tested" are undergoing. It is seen by the author as the same temptation to unfaithfulness which Jesus endured and overcame.
Gospel Reading: Luke 2:22-40 OR 2: 22-32
22 When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord, 23 just as it is written in the law of the Lord, "Every male that opens the womb shall be consecrated to the Lord," 24 and to offer the sacrifice of "a pair of turtledoves or two young pigeons," in accordance with the dictate in the law of the Lord.
25 Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the holy Spirit was upon him. 26 It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord. 27 He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, 28 he took him into his arms and blessed God, saying: 29 "Now, Master, you may let your servant go in peace, according to your word, 30 for my eyes have seen your salvation, 31 which you prepared in sight of all the peoples, 32 a light for revelation to the Gentiles, and glory for your people Israel."
33 The child's father and mother were amazed at what was said about him; 34 and Simeon blessed them and said to Mary his mother, "Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted 35 (and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed." 36 There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, 37 and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. 38 And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.
39 When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favor of God was upon him.
NOTES on Gospel:
* 2:22-40 The presentation of Jesus in the temple depicts the parents of Jesus as devout Jews, faithful observers of the law of the Lord (Luke 2:23-24,39), or the law of Moses. In this respect, they are described in a fashion similar to the parents of John (Luke 1:6) and Simeon (Luke 2:25) and Anna (Luke 2:36-37).
* 2:22 This verse refers to "their" purification. Syntactically, "their" must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. In fact, only the mother went through a purification rite (Lev 12:6-8). According to the Mosaic law (Lev 12:2-8), the woman who gives birth to a boy is unable, for forty days, to touch anything sacred or to enter the temple area by reason of her legal or ritual impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here.
This was the occasion, however, for another ritual that did involve the infant Jesus. Every first born son was required to be presented to the Lord and then redeemed by the payment of five silver shekels to a member of a priestly family (Num 3:47-48, 18:15f). Luke says nothing about this legal requirement. They took him up to Jerusalem to present him to the Lord and as the firstborn son (Luke 2:7) Jesus was consecrated to the Lord as the law required (Exodus 13:2,12). Although there was no requirement that this be done at the temple, the concept of a presentation at the temple was probably derived from the text of 1 Sam 1:24-28, where Hannah offers the child Samuel for sanctuary services. This ritual is, in Luke's mind, in this episode because with it the Redeemer appears before the Lord, Himself redeemed and Daniel's prophecy of the seventy weeks has been fulfilled in the consecration of "a most holy" (Daniel 9:20-24). This and two other Lucan favorite Old Testament passages are echoed here: Samuel's presentation (1 Sam 1:22-24) and the prophecy of the Lord coming to His temple (Mal 3:1-3).
Some Western scribes have understood the presentation of Jesus in the temple as a form of purification and have altered the text to read "his purification." The Vulgate version has a Latin form that could be either "his" or "her."
* 2:25 Simeon and Anna represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God's rule in Israel. The birth of Jesus brings these hopes to fulfillment in a more complete way than they ever imagined. Both Simeon and Anna are described in the same terms as the parents of John the Baptizer. The name, Simeon, means "God has heard."
* 2:27 Although Simeon was not a priest, both he and Anna embodied the heart of the Temple cult of worship which was service of God. The stage is set for the prayer of Simeon called the "Nunc Dimittis." In Simeon and Anna at the temple, the Law, the prophetic Spirit and the Temple cult come together to proclaim the greatness of Jesus.
* 2:29-32 This prayer of Simeon has traditionally been called the "Nunc Dimittis" after the first two words in the Latin translation of the text. In the Catholic Liturgy of the Hours it is used each day as part of the night prayer (Compline). The vocabulary is largely taken from Isaiah 52:9-10; 49:6; 46:13; 42:6; 40:5.
* 2:31-32 From the beginning of his gospel, Luke insists that the salvation that is to come in Jesus will enfold all of Israel and overflow to include the nations which will also be heirs of God's promises.
* 2:34 Rejection of the Messiah which will be a major theme in Luke's gospel is foreshadowed here as is the cross which already casts its shadow on the child's future.
* 2:35 The prophet tells Mary that she herself will not be untouched by the various reactions to the role of Jesus. Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as "hearing the word of God and observing it" (Luke 11:27-28 and Luke 8:20-21). It is precisely in this "hearing of the word of God" that Mary is truly blessed. Her responsiveness to the "Word" enabled her to say yes to God and it enables her to go through the transition from mother of Jesus to disciple of Jesus.
The nearest Old Testament parallel is Ezek 14:17 and the sword of discernment or discrimination. This is an image of a selective sword of judgment that destroys some and spares others rather than a sword of punishment only. Mary too will one day have to decide for or against God's revelation in Jesus. Family ties in themselves do not create faith.
* 2:36 The name, Anna, means "Grace or Favor." She like Simeon represents those who were waiting for the Lord. The pairing of Simeon and Anna is like the pairing of Zechariah and Elizabeth in Chapter 1 and foreshadows another common theme in Luke. By this arrangement Luke expresses the idea that man and woman stand together and side by side before the Lord. They have the same grace, honor, gifts, and responsibilities before God (Gen 1:27; Gal 3:28). Such pairings include the widow of Sarepta and Naaman (4:25-28), the healing of the demoniac and Peter's mother-in -law (4:31-39), the centurion of Capernaum and the widow of Nain (7:1-17), Simon and the sinful woman (7:36-50), the women at the tomb and the Emmaus disciples (23:55-24:35), and finally Lydia and the Philippian jailer (Acts 16:13-34).
* 2:40 This follows the pattern of John's story (1:80) and echoes the story of Samuel (1 Sam 2:21, 26).
First Reading: Malachi 3: 1-4
1 Lo, I am sending my messenger
to prepare the way before me;
And suddenly there will come to the temple
the LORD whom you seek,
And the messenger of the covenant whom you desire.
Yes, he is coming, says the LORD of hosts.
2 But who will endure the day of his coming?
And who can stand when he appears?
For he is like the refiner's fire,
or like the fuller's lye.
3 He will sit refining and purifying (silver),
and he will purify the sons of Levi,
Refining them like gold or like silver
that they may offer due sacrifice to the LORD.
4 Then the sacrifice of Judah and Jerusalem
will please the LORD,
as in days of old, as in years gone by.
NOTES on First Reading:
* 3:1 In Malachi 3:23 (or 4:1 in most Protestant translations) the first messenger (angel) mentioned in this verse is called Elijah. Matthew 11:10 has these words quoted by Christ with a slight modification, as referring to John the Baptizer who prepared the way for the coming of the Savior. See also Matthew 3:1-3,11-12; 17:11-13; Mark 1:2-8; Luke 3:2-18; and John 1:31-34.
The second messenger (angel) or messenger of the covenant is not the same messenger mentioned at the beginning of the verse. Although that is usually taken as Elijah and applied to John. This one is usually taken to be a reference to Yahweh Himself derived from Exod 3:2 and 23:20. Some Christian scholars have taken this to be a reference to Jesus who brings the new covenant.
* 3:2-4 Some have taken this to be reflected in Mark 11:11 in which Jesus seems to be on an inspection tour. This episode is closely followed by the cursing of the fig tree (Mark 11:12-14) and the cleansing of the Temple (Mark 11:15-19), each of which, may be seen as a parable in action illustrating these verses.
Second Reading: Hebrews 2: 14-18
14 Now since the children share in blood and flesh, he likewise shared in them, that through death he might destroy the one who has the power of death, that is, the devil, 15 and free those who through fear of death had been subject to slavery all their life. 16 Surely he did not help angels but rather the descendants of Abraham; 17 therefore, he had to become like his brothers in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people. 18 Because he himself was tested through what he suffered, he is able to help those who are being tested.
NOTES on Second Reading:
* 2:14 In the Biblical sense "flesh " means human nature considered specifically from the point of view of human weakness and is contrasted with "spirit" which refers to God's grace and strength. The expression, "flesh and blood," meaning human beings occurs in the Old Testament only in Sir 14:18; 17:26. In the New Testament see Matt 16:17; Gal 1:16; and Eph 6:12.
The author is speaking of humanity and human nature being under the curse of death and he sees death as being associated with the devil. Although it is often hard for moderns to appreciate it, the author does not seem to view death as the result of the fall of Adam and Eve as some Old Testament texts do (Sir 25:23; Ezra 3:7). Here he sees death as not being part of God's plan for human beings but blames it squarely on the devil. This appears to be in keeping with the tradition of Hellenistic Judaism (Wis 1:13; 2:23-24). Because of the connection between sin and death, the power of death was broken when Christ removed sin (2:17) through His high-priestly work. The paradox here (death is nullified by Christ's death) is similar to the one in Romans 8:3 where Paul says that God condemned sin by sending His Son "in the likeness of sinful flesh." The author gives no explanation beyond saying that this action by God was fitting.
* 2:15 Fear as used here is not intended to refer simply to the natural fear of death but rather to a religious fear of death as a separation from God. Because of death's connection to sin it is seen as more than just a physical evil. This is one explanation for the fear that Jesus felt at the thought of his death (5:7). See also Isa 38:18; Ps 115:17-18; 1Cor 15:26.
* 2:16 Abraham's descendants is used here to refer to those who believe in Christ.
The Greek word translated here as "help" actually means "take hold of" and is used as a metaphor meaning to rescue someone. This term is quoted in 8:9 as it is used in Jer 31:32 (Jer 38:32 in the Septuagint, or ancient Greek text). Although the reference is clearly to the incarnation, the verb is in the present tense which may be intended to mean continuing help rather than simply the single act of the past.
* 2:17 Here is the first mention of the central theme of Hebrews which is Jesus' role as high priest. While there is a long tradition of faithfulness being a required quality of a priest (1 Sam 2:35), the idea that mercy is also needed is unique to Hebrews. In 4:15 and 5:1-3 it recurs again and is related there to Christ's solidarity with humans and their lot. Emphasis on mercy as a priestly quality is not based on the Old Testament or Jewish tradition and is probably derived from memories of, and reflection on, Jesus' attitude and demeanor during his ministry.
The term, "expiate," occurs frequently in the Septuagint (ancient Greek text) version of the Old Testament where it generally translates a Hebrew word transliterated as "rpk." It expresses the removal of sin or defilement by God or by a priest acting for God according to a ritual established by God. This is not the same as "placating the wrath of God" despite the opinions of some preachers.
* 2:18 The temptations that are referred to here are all the temptations of Jesus' life not only those recounted in the gospels as the "temptations in the wilderness" (Mat 4:1-11; Mark 1:12-13; Luke 4:1-13) and not only the dread of suffering and death (Matt 26:36-46; Mark 14:32-42; Luke 22:39-46; John 12:27). The Gospel tradition emphasizes Jesus' faithfulness to His mission throughout his life and thus his faithfulness was a major target of the temptations sent against Him.
Apostasy during persecution is the temptation which "those who are being tested" are undergoing. It is seen by the author as the same temptation to unfaithfulness which Jesus endured and overcame.
Gospel Reading: Luke 2:22-40 OR 2: 22-32
22 When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord, 23 just as it is written in the law of the Lord, "Every male that opens the womb shall be consecrated to the Lord," 24 and to offer the sacrifice of "a pair of turtledoves or two young pigeons," in accordance with the dictate in the law of the Lord.
25 Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the holy Spirit was upon him. 26 It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord. 27 He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, 28 he took him into his arms and blessed God, saying: 29 "Now, Master, you may let your servant go in peace, according to your word, 30 for my eyes have seen your salvation, 31 which you prepared in sight of all the peoples, 32 a light for revelation to the Gentiles, and glory for your people Israel."
33 The child's father and mother were amazed at what was said about him; 34 and Simeon blessed them and said to Mary his mother, "Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted 35 (and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed." 36 There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, 37 and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. 38 And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.
39 When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40 The child grew and became strong, filled with wisdom; and the favor of God was upon him.
NOTES on Gospel:
* 2:22-40 The presentation of Jesus in the temple depicts the parents of Jesus as devout Jews, faithful observers of the law of the Lord (Luke 2:23-24,39), or the law of Moses. In this respect, they are described in a fashion similar to the parents of John (Luke 1:6) and Simeon (Luke 2:25) and Anna (Luke 2:36-37).
* 2:22 This verse refers to "their" purification. Syntactically, "their" must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. In fact, only the mother went through a purification rite (Lev 12:6-8). According to the Mosaic law (Lev 12:2-8), the woman who gives birth to a boy is unable, for forty days, to touch anything sacred or to enter the temple area by reason of her legal or ritual impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin. The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here.
This was the occasion, however, for another ritual that did involve the infant Jesus. Every first born son was required to be presented to the Lord and then redeemed by the payment of five silver shekels to a member of a priestly family (Num 3:47-48, 18:15f). Luke says nothing about this legal requirement. They took him up to Jerusalem to present him to the Lord and as the firstborn son (Luke 2:7) Jesus was consecrated to the Lord as the law required (Exodus 13:2,12). Although there was no requirement that this be done at the temple, the concept of a presentation at the temple was probably derived from the text of 1 Sam 1:24-28, where Hannah offers the child Samuel for sanctuary services. This ritual is, in Luke's mind, in this episode because with it the Redeemer appears before the Lord, Himself redeemed and Daniel's prophecy of the seventy weeks has been fulfilled in the consecration of "a most holy" (Daniel 9:20-24). This and two other Lucan favorite Old Testament passages are echoed here: Samuel's presentation (1 Sam 1:22-24) and the prophecy of the Lord coming to His temple (Mal 3:1-3).
Some Western scribes have understood the presentation of Jesus in the temple as a form of purification and have altered the text to read "his purification." The Vulgate version has a Latin form that could be either "his" or "her."
* 2:25 Simeon and Anna represent the hopes and expectations of faithful and devout Jews who at this time were looking forward to the restoration of God's rule in Israel. The birth of Jesus brings these hopes to fulfillment in a more complete way than they ever imagined. Both Simeon and Anna are described in the same terms as the parents of John the Baptizer. The name, Simeon, means "God has heard."
* 2:27 Although Simeon was not a priest, both he and Anna embodied the heart of the Temple cult of worship which was service of God. The stage is set for the prayer of Simeon called the "Nunc Dimittis." In Simeon and Anna at the temple, the Law, the prophetic Spirit and the Temple cult come together to proclaim the greatness of Jesus.
* 2:29-32 This prayer of Simeon has traditionally been called the "Nunc Dimittis" after the first two words in the Latin translation of the text. In the Catholic Liturgy of the Hours it is used each day as part of the night prayer (Compline). The vocabulary is largely taken from Isaiah 52:9-10; 49:6; 46:13; 42:6; 40:5.
* 2:31-32 From the beginning of his gospel, Luke insists that the salvation that is to come in Jesus will enfold all of Israel and overflow to include the nations which will also be heirs of God's promises.
* 2:34 Rejection of the Messiah which will be a major theme in Luke's gospel is foreshadowed here as is the cross which already casts its shadow on the child's future.
* 2:35 The prophet tells Mary that she herself will not be untouched by the various reactions to the role of Jesus. Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as "hearing the word of God and observing it" (Luke 11:27-28 and Luke 8:20-21). It is precisely in this "hearing of the word of God" that Mary is truly blessed. Her responsiveness to the "Word" enabled her to say yes to God and it enables her to go through the transition from mother of Jesus to disciple of Jesus.
The nearest Old Testament parallel is Ezek 14:17 and the sword of discernment or discrimination. This is an image of a selective sword of judgment that destroys some and spares others rather than a sword of punishment only. Mary too will one day have to decide for or against God's revelation in Jesus. Family ties in themselves do not create faith.
* 2:36 The name, Anna, means "Grace or Favor." She like Simeon represents those who were waiting for the Lord. The pairing of Simeon and Anna is like the pairing of Zechariah and Elizabeth in Chapter 1 and foreshadows another common theme in Luke. By this arrangement Luke expresses the idea that man and woman stand together and side by side before the Lord. They have the same grace, honor, gifts, and responsibilities before God (Gen 1:27; Gal 3:28). Such pairings include the widow of Sarepta and Naaman (4:25-28), the healing of the demoniac and Peter's mother-in -law (4:31-39), the centurion of Capernaum and the widow of Nain (7:1-17), Simon and the sinful woman (7:36-50), the women at the tomb and the Emmaus disciples (23:55-24:35), and finally Lydia and the Philippian jailer (Acts 16:13-34).
* 2:40 This follows the pattern of John's story (1:80) and echoes the story of Samuel (1 Sam 2:21, 26).
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Meditation: "The favor of God was upon him"
: Do you know the favor of the Lord? After Jesus' birth,
Mary fulfills the Jewish right of purification after childbirth. Since she
could not afford the customary offering of a lamb, she gives instead two
pigeons as an offering of the poor. This rite, along with circumcision and the
redemption of the first-born point to the fact that children are gifts from
God. Jesus was born in an ordinary home where there were no luxuries. Like all
godly parents, Mary and Joseph raised their son in the fear and wisdom of God.
He, in turn, was obedient to them and grew in wisdom and grace. The Lord's
favor is with those who listen to his word with trust and obedience. Do you
know the joy of submission to God? And do you seek to pass on the faith and to
help the young grow in wisdom and maturity?
What is the significance of Simeon's encounter with the baby
Jesus and his mother in the temple? Simeon was a just and devout man who was
very much in tune with the Holy Spirit. He believed that the Lord would return
to his temple and renew his chosen people. The Holy Spirit also revealed to him
that the Messiah and King of Israel would also bring salvation to the Gentile
nations. When Joseph and Mary presented the baby Jesus in the temple, Simeon
immediately recognized this humble child of Bethlehem as the fulfillment of all
the messianic prophecies, hopes, and prayers. Inspired by the Holy Spirit he
prophesied that Jesus was to be "a revealing light to the Gentiles".
The Holy Spirit reveals the presence of the Lord to those who are receptive and
eager to receive him. Do you recognize the indwelling presence of the
Lord with you?
Jesus is the new temple (John 1:14; 2:19-22). In the Old
Testament God manifested his presence in the "pillar of cloud" by day
and the "pillar of fire" by night as he led them through the
wilderness. God's glory visibly came to dwell over the ark and the tabernacle
(Exodus 40:34-38). When the first temple was built in Jerusalem God's glory
came to rest there (1 Kings 8). After the first temple was destroyed, Ezekiel
saw God's glory leave it (Ezekiel 10). But God promised one day to fill it with
even greater glory (Haggai 2:1-9; Zechariah 8-9). That promise is fulfilled
when the "King of Glory" himself comes to his temple (Psalm 24:7-10;
Malachi 3:1). Through Jesus' coming in the flesh and through his saving
death, resurrection, and ascension we are made living temples of his Holy
Spirit (1 Cor. 3:16-17). Ask the Lord to renew your faith in the indwelling
presence of his Spirit with you. And give him thanks and praise for coming to
make his home with you.
Simeon blessed Mary and Joseph and he prophesied to Mary about
the destiny of this child and the suffering she would undergo for his sake.
There is a certain paradox for those blessed by the Lord. Mary was given
the blessedness of being the mother of the Son of God. That blessedness also
would become a sword which pierced her heart as her Son died upon the cross.
She received both a crown of joy and a cross of sorrow. But her joy was not
diminished by her sorrow because it was fueled by her faith, hope, and trust in
God and his promises. Jesus promised his disciples that "no one will take
your joy from you" (John 16:22). The Lord gives us a supernatural joy
which enables us to bear any sorrow or pain and which neither life nor death
can take way. Do you know the joy of a life fully surrendered to God with
faith and trust?
Simeon was not alone in recognizing the Lord's presence in the
temple. Anna, too, was filled with the Holy Spirit. She was found daily in the
temple, attending to the Lord in prayer and speaking prophetically to others
about God's promise to send a redeemer. Supernatural hope grows with prayer and
age! Anna was pre-eminently a woman of great hope and expectation that God
would fulfill all his promises. She is a model of godliness to all believers as
we advance in age. Advancing age and the disappointments of life can
easily make us cynical and hopeless if we do not have our hope placed rightly.
Anna's hope in God and his promises grew with age. She never ceased to worship
God in faith and to pray with hope. Her hope and faith in God's promises fueled
her indomitable zeal and fervor in prayer and service of God's people. What do
you hope for? The hope which God places in our heart is the desire for the
kingdom of heaven and eternal life as our happiness. How do we grow in hope? By
placing our trust in the promises of Jesus Christ and relying not on our own
strength, but on the grace and help of the Holy Spirit. Does your hope and
fervor for God grow with age?
"Lord Jesus, may I never cease to hope in you and to trust
in your promises. Fill me with your Holy Spirit that I may always recognize
your saving presence in my life. Help me to point others to Christ and to be an
example of faith and devotion as Simeon and Anna were to their generation."
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Speaking from the Heart of Christ
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Feast of the Presentation of the Lord
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Luke 2:22 - 40
When the days were completed for their purification according
to the law of Moses, they took him up to Jerusalem to present him to the
Lord, just as it is written in the law of the Lord, "Every male that
opens the womb shall be consecrated to the Lord," and to offer the
sacrifice of "a pair of turtledoves or two young pigeons," in
accordance with the dictate in the law of the Lord. Now there was a man in
Jerusalem whose name was Simeon. This man was righteous and devout, awaiting
the consolation of Israel, and the holy Spirit was upon him. It had been
revealed to him by the holy Spirit that he should not see death before he had
seen the Messiah of the Lord. He came in the Spirit into the temple; and when
the parents brought in the child Jesus to perform the custom of the law in
regard to him, he took him into his arms and blessed God, saying: "Now,
Master, you may let your servant go in peace, according to your word, for my
eyes have seen your salvation, which you prepared in sight of all the
peoples, a light for revelation to the Gentiles, and glory for your people
Israel." The child´s father and mother were amazed at what was said
about him; and Simeon blessed them and said to Mary his mother, "Behold,
this child is destined for the fall and rise of many in Israel, and to be a
sign that will be contradicted (and you yourself a sword will pierce) so that
the thoughts of many hearts may be revealed." There was also a
prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was
advanced in years, having lived seven years with her husband after her
marriage, and then as a widow until she was eighty-four. She never left the
temple, but worshiped night and day with fasting and prayer. And coming
forward at that very time, she gave thanks to God and spoke about the child
to all who were awaiting the redemption of Jerusalem. When they had fulfilled
all the prescriptions of the law of the Lord, they returned to Galilee, to
their own town of Nazareth. The child grew and became strong, filled with
wisdom; and the favor of God was upon him.
Introductory Prayer: Lord, I open my heart to receive the power
of your Spirit flowing from your heart into mine. I wish to carry it
zealously as a light from my heart to my family, to my friends, to the weak
and empty of heart. With the fire of your love in me, I want to acknowledge
you as true light and as the glory and splendor of every human person. I long
to be filled with a consuming love for you.
Petition: Lord, help me to penetrate the meaning of my baptism by
contemplating your consecration in the Temple and on the cross.
1. Glory of the Father, Light of the Nations: Contemplate this scene
from God’s perspective. The Son, now in human history, enters the Temple for
the first time. The Son enters the house of the Father. He, the perfect Lamb
for whom no earthly sanctuary is holy enough, accepts to be consecrated in
this place built by men, this place that was dedicated to the memory of the
signs that were all in expectation of him. The True Lamb arrives at last to
the place of offering. The Temple was above all a place of sacrifice in order
to gain God’s favor. It was a place of expiation to free oneself of the
inheritance of sin, and a place of prayer to offer fitting honor and praise
to the one true God. And here, on this day, in the arms of Mary, comes the
only sacrifice that counts, for without him no other sacrifice has meaning,
whether in sacred rituals or in our personal lives.
2. “Every male that opens the womb shall be consecrated to the
Lord”: Contemplate
this scene through the heart of Mary. In the simple rite of consecration; the
Son is going to recognize his belonging to the Father, but he will do it
through Mary’s fidelity to the prescribed ritual. Yet, who can speak for this
child? Can anyone speak for the zeal of his heart, the hunger of his
heart to suffer for souls? Mary’s pure and humble heart emerges as his
spokesperson, and it speaks the language of self-giving and donation, though
under the rituals prescribed by the law. “For their sake I consecrate myself.”
She reflects to the world what has been communicated to her by her Son, who
is flesh of her flesh. In our ordinary life we elevate the meaning of small
events in union with Christ. Flesh of our flesh by grace, he enables us to
live a consecration to a mission in his name. Our acts are made from the
power of Christ’s living presence moving our heart and will.
3. “A sword shall pierce your heart”: Now contemplate the true
temple of Christ’s body on the Cross, where every consecration is made
perfect. Yes, Christ gives us the privilege to speak the words that echo from
his heart. Over time he perfects this language in us, if we are faithful to
the cross in our life.
My own baptismal consecration is all about speaking from what
is in the heart of Christ, so that his words ‘pierce my own heart’ and
replace that heart of stone with a new heart. I seek to speak like
Christ––chaste, poor, and obedient––with a language forged and pounded into
full authenticity at the Cross. My death to sin and egoism will call forth
the risen life of the new man of the Kingdom––possible only through the fire
of the Spirit that flows from the open side of Christ.
Conversation with Christ: O Jesus, make my soul a
temple worthy of your entry. May the walls of my heart be adorned with
purity, honesty and upright intention in all I say and do. May its floors,
upon which you walk, be sealed with modesty and sincerity, and lead you to an
undivided heart.
Resolution: Today I will renew my personal consecration to the Heart of
Christ in a visit to the Eucharist, and I will remember in a special way all
consecrated persons throughout the world who renew their vows today.
FEAST OF THE PRESENTATION OF THE LORD
SUNDAY, FEBRUARY 2, LUKE 2:22-40 (Malachi 3:1-4; Psalm 24; Hebrews 2:14-18)  KEY VERSE: "For my eyes have seen your salvation, which you prepared in sight of all the peoples" (v 30-31). READING: After the birth of Jesus in Bethlehem, Mary and Joseph followed the precepts of the law by having Jesus circumcised on the eighth day (2:21). Then Mary spent thirty-three days in ritual purification from childbirth (Lv 12:3-4). When the days of her purification were fulfilled, the couple brought the infant Jesus to the Temple to offer the sacrifice required by the law. Since they could not afford a lamb, they offered a pair of pigeons, the offering of the poor (Lv 12:8). In the Temple that day were Simeon and Anna, two elderly people, who faithfully awaited the deliverance of Israel. Simeon praised God for allowing him to see the one who would bring salvation to his people and would be a "light for revelation to the Gentiles" (Lk 2:32). Then Simeon directed his words to Mary saying that a "sword would pierce her heart" (v 35). Her deep faith would not spare her from sharing the suffering of her son. Anna was a devout widow who spent her days in the Temple praying and fasting for the redemption of Israel. She was a "prophetess," one who interpreted God's actions in the world. Anna gave thanks to God telling everyone that deliverance would come through the child Jesus. Afterwards, Mary and Joseph returned to Nazareth where Jesus grew in age, wisdom and in the grace of God. REFLECTING: Do I appreciate the wisdom of the elders in my community? PRAYING: Holy Spirit, help me to recognize the presence of the Lord in my life.
GROUND HOG DAY
 Groundhog Day is a secular holiday observed on February 2. It was brought to the United States and Canada by German immigrants. The legend of Groundhog Day is based on an old Scottish couplet: "If Candlemas Day is bright and clear, there'll be two winters in the year." Every February 2, people gather at Gobbler's Knob, a wooded knoll just outside of Punxsutawney, Pennsylvania. Residents contend that the groundhog has never been wrong. The groundhog comes out of his burrow, looks for his shadow and If Punxsutawney Phil sees his shadow, it means six more weeks of winter. If he does not see his shadow, it means spring is just around the corner. Approximately 90% of the time, Phil sees his shadow. Phil started making predictions in 1887 and has become an American institution.
MINUTE MEDITATIONS
Dream Encounters
You’ll notice that all three times when the angel comes to St.
Joseph, he is sleeping. Possibly the news was more than he could handle
awake. Or maybe God is encouraging us to rest more. (Note: this does not
empower sleeping during the homily.)
Who is this king of glory? It is the Lord!
‘My eyes have seen the salvation which you have prepared for all
the nations to see.’It took more than their natural abilities for Simeon and Anna to recognise Jesus. Many others in the temple must have passed by Mary and Joseph without noticing the child in Mary’s arms. In fact throughout Jesus’ entire public ministry, few would look upon him and echo with Simeon ‘with my own eyes I have seen the saviour of the world’. Because of their openness to God both Simeon and Anna were able to recognise that Jesus was the Christ. For our part we need to open our hearts and ask the Holy Spirit to enlighten us about the fullness of the truth of Jesus. And like Anna and Simeon we too will marvel and experience the joy of knowing him as Saviour and Lord. Come Holy Spirit. Enlighten my inner self so that I may see Jesus.
February
2
Presentation of the Lord 
At the end of the fourth century, a woman named Etheria made a
pilgrimage to Jerusalem. Her journal, discovered in 1887, gives an
unprecedented glimpse of liturgical life there. Among the celebrations she
describes is the Epiphany (January 6), the observance of Christ’s birth, and
the gala procession in honor of his Presentation in the Temple 40 days
later—February 15. (Under the Mosaic Law, a woman was ritually “unclean” for
40 days after childbirth, when she was to present herself to the priests and
offer sacrifice—her “purification.” Contact with anyone who had brushed
against mystery—birth or death—excluded a person from Jewish worship.) This
feast emphasizes Jesus’ first appearance in the Temple more than Mary’s
purification.
The
observance spread throughout the Western Church in the fifth and sixth
centuries. Because the Church in the West celebrated Jesus’ birth on December
25, the Presentation was moved to February 2, 40 days after Christmas.
At the
beginning of the eighth century, Pope Sergius inaugurated a candlelight
procession; at the end of the same century the blessing and distribution of
candles which continues to this day became part of the celebration, giving
the feast its popular name: Candlemas.
Comment:
In Luke’s account, Jesus was welcomed in the temple by two elderly people, Simeon and the widow Anna. They embody Israel in their patient expectation; they acknowledge the infant Jesus as the long-awaited Messiah. Early references to the Roman feast dub it the feast of St. Simeon, the old man who burst into a song of joy which the Church still sings at day’s end.
Quote:
“Christ himself says, ‘I am the light of the world.’ And we are the light, we ourselves, if we receive it from him.... But how do we receive it, how do we make it shine? ...[T]he candle tells us: by burning, and being consumed in the burning. A spark of fire, a ray of love, an inevitable immolation are celebrated over that pure, straight candle, as, pouring forth its gift of light, it exhausts itself in silent sacrifice” (Paul VI).
LECTIO DIVINA:
THE PRESENTATION OF THE LORD
Lectio:
Sunday, February 2, 2014
Luke 2,22-40
The presentation of the Child in the Temple
1. Opening prayer
O God, our Creator and Father, you willed that your Son,
generated before the dawn of the world, should become a member of the human
family. Rekindle in us an appreciation for the gift of life, so that parents
may participate in the fruitfulness of your love, old people may pass on to
young ones their mature wisdom, and children may grow in wisdom, piety and
grace, all giving praise to your holy name. Through Christ our Lord.
2. Reading: Luke 2:22-40
When the time came for their purification according to the law
of Moses, they brought him up to Jerusalem to present him to the
Lord (as it is written in the law of the Lord, "Every male that
opens the womb shall be called holy to the Lord") and to offer a
sacrifice according to what is said in the law of the Lord, "a pair of
turtledoves, or two young pigeons."
Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. And inspired by the Spirit he came into the temple; and when the parents brought in the child Jesus, to do for him according to the custom of the law, he took 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 in the presence of all peoples, a light for revelation to the Gentiles, and for glory to thy people Israel." And his father and his mother marveled at what was said about him; and Simeon blessed them and said to Mary his mother, "Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed." And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher; she was of a great age, having lived with her husband seven years from her virginity, and as a widow till she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. And coming up at that very hour she gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem. And when they had performed everything according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. And the child grew and became strong, filled with wisdom; and the favour of God was upon him.
3. A moment of prayerful silence
- that the Word of God may dwell in us and that we may allow
it to enlighten our lives;
- that before we pass any comments, the very light of the Word may shine and dominate with the mystery of the living presence of the Lord.
4. Some questions
to help us in our personal reflection.
a) Why should Jesus, Son of the Most High, and his mother
Mary, conceived without sin, obey the prescriptions of Moses? Maybe because
Mary was not yet aware of her innocence and holiness?
b) Is there special significance in the words and attitudes of Simeon and the prophetess Anna? Do not their actions and joy perhaps recall the style of the ancient prophets? c) How can we explain this "sword" that pierces: is it a rending of the consciences before the challenges and richness of Jesus? Or is it only the inner pains of the Mother? d) Can this scene mean anything to parents today: for the religious formation of their children; for the plan that God has for each of their children; for the fears and sufferings that parents carry in their hearts when they think of the time when their children grow up?
5. A key to the reading
for those who wish go deeper into the text.
a) As laid down in the law of Moses/of the Lord. This is a
kind of refrain repeated several times. Luke mixes two prescriptions without
making any distinction. The purification of the mother was foreseen in
Leviticus (12:2-8) and was to take place forty days after the birth. Until
then, the woman could not approach sacred places, and the ceremony was
accompanied by the gift of a small animal. But the consecration of the
first-born was prescribed in Exodus 13:11-16, and was considered a kind of
"ransom" in memory of the saving action of God when he liberated
the Israelites from slavery in Egypt. For this also the offering was a small
animal. In all of this scene, the parents seem to be in the process of
presenting/offering their son as was done with sacrifices and Levites, while
through the persons of Simeon and Anna it seems rather God who
offers/presents the son for the salvation of people.
b) Simeon and Anna: these are figures full of symbolical
value. Their role is one of recognition, that comes from both the
enlightenment and action of the Spirit and a life lived in expectation and
faith. Simeon especially is defined as prodekòmenos, that is, one entirely
absorbed in waiting, and one who goes forward to welcome. He, too, appears to
be obedient to the law, the law of the Spirit, who leads him towards the
child in the temple. The canticle he proclaims manifests his pro-existentia,
he has lived in order to come to this moment and now he withdraws so that
others may see the light and the salvation to come for Israel and the pagans.
Anna completes the picture, by her very age (symbolical value: 84 equals
7x12, the twelve tribes of Israel; or 84 – 7 = 77, double perfection), but
above all by her way of living (fasting and praying) and by her proclamation
to all who "looked forward". She is led by the Spirit of prophecy,
docile and purified in her heart. Besides, she belongs to the smallest of the
tribes, that of Aser, a sign that the small and fragile are those more
disposed to recognise Jesus, the Saviour. Both of these old persons – who
look like an original couple – are symbols of the best of Judaism, of
faithful and meek Jerusalem, that awaits and rejoices and that from now on
allows the new light to shine.
c) A sword will pierce: generally these words are interpreted
as meaning that Mary will suffer, a drama made visible of the Our Lady of
Sorrows. Rather, we need to see the Mother as a symbol of Israel. Simeon
feels the drama of his people who will be deeply torn by the living and sharp
word of the redeemer (cf Lk 12:51-53). Mary represents the path: she must
trust, but will go through times of pain and darkness, struggles and painful
silences. The story of the suffering Messiah will be painful for all, even
for the Mother. One does not follow the new light of the whole world without
paying the cost, without being provoked to make risky choices, without being
always born again from on high and in newness. But these images of the
"sword that pierces", of the child who will "trip" and
shake hearts from their lethargy, are not to be separated from the meaningful
action of the two old persons: the one, Simeon, takes the child in his arms
to show that faith is a meeting and an embrace, not an idea of theorem; the
other, Anna, takes on the role of proclaiming and enkindles a bright light in
the hearts of all who "looked forward" to him.
d) Daily life, an epiphany of God: finally, it is interesting
to note that the whole episode emphasises the situation of the most simple
and homely: the young couple with the child in their arms; the old man who
rejoices and embraces, the old lady who prays and proclaims, those listening
who appear to be indirectly involved. At the end of the passage, we also get
a glimpse of the village of Nazareth, of the growth of the child in a normal
context, the impression of a child extraordinarily gifted with wisdom and
goodness. The theme of wisdom woven into the fabric of normal life and growth
in a village context, leaves the story as if in suspense, and it will be
taken up again precisely with the theme of the wisdom of the boy among the
doctors in the temple. Indeed, this is the episode that follows immediately
(Lk 2:41-52).
6. Psalm 122
I was glad when they said to me,
"Let us go to the house of the Lord!" Our feet have been standing within your gates, O Jerusalem! Jerusalem, built as a city which is bound firmly together, to which the tribes go up, the tribes of the Lord, as was decreed for Israel, to give thanks to the name of the Lord. There thrones for judgment were set, the thrones of the house of David. Pray for the peace of Jerusalem! "May they prosper who love you! Peace be within your walls, and security within your towers!" For my brethren and companions' sake I will say, "Peace be within you!" For the sake of the house of the Lord our God, I will seek your good.
7. Final Prayer
Father, we praise you and we bless you because through your
Son, born of woman by the working of the Holy Spirit, born under the law, has
ransomed us from the law and you have filled our life with light and new
hope. May our families welcome and remain faithful to your designs, may they
help and sustain in their children the new dreams and enthusiasm, wrap them
in tenderness when they are fragile, educate them in love for you and for all
creatures. All honour and glory to you, Father.
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