29“Now, Master, you may let your servant go
in peace, according to your word,
30for my eyes have seen your salvation,
31which you prepared in sight of all the peoples,
32a light for revelation to the Gentiles,
and glory for your people Israel.”
33The child’s father and mother were amazed at what was said about him; 34and 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.” 36There 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, 37and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. 38And 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.
39When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. 40The child grew and became strong, filled with wisdom; and the favor of God was upon him.
OT: Exod 13:2, 12–15; Lev 12:2–8; Num 3:40; 18:15–16; 1 Sam 1:28; 2:26; Isa 40:1; 42:6; 46:13; 49:6; 52:9–10; Mal 3:1
NT: Matt 1:21; 2:23; Luke 1:31, 80; 3:6; Acts 28:28; Gal 4:4
Catechism: Jesus’ circumcision, 527; presentation of Jesus, 529; consolation of Israel, 711; sign of contradiction, 575, 587; Jesus and the temple, 583; Mary’s ordeal, 149
Lectionary: Luke 2:22–40: Holy Family (Year B); Presentation; Luke 2:22–35: December 29; Luke 2:33–35: Our Lady of Sorrows; Luke 2:36–40: December 30
The last two passages in the infancy narrative move beyond the parallelism between John and Jesus seen in the two angelic announcements and the two birth accounts. Both passages situate Jesus in the Jerusalem temple, so that the story that began with Zechariah’s vision in the temple reaches a certain fulfillment with Jesus’ arrival there.
[2:21]
Mary and Joseph are faithful observers of the law. Therefore, their child is circumcised, like John (1:59), when eight days were completed (Gen 17:12; Lev 12:3). He is named Jesus in obedience to the words of the angel (Luke 1:31).
[2:22–24]
In Leviticus, the passage regarding circumcision continues by specifying “thirty-three days more” for the mother, “till the days of her purification are fulfilled” (Lev 12:4). During this period following childbirth, she was considered ritually unclean and could not enter the temple. When forty days were completed, Mary and Joseph thus go up to the Jerusalem temple for their purification.19 The journey also allows them to fulfill another Jewish observance: to present Jesus the firstborn to the Lord. Luke uses a ring structure (A–B–Bʹ–Aʹ), introducing the purification (A) and presentation (B) and then giving the scriptural background of the presentation (Bʹ) and purification (Aʹ). The emphasis falls in the middle on Jesus’ presentation, in accord with Scripture: “Every male that opens the womb shall be consecrated to the Lord” (see Exod 13:2, 12–15; Num 18:15). For those living near Jerusalem, this observance, when the infant son was “a month old or more” (Num 3:40), took place in the temple: “We have agreed . . . as is prescribed in the law, to bring to the house of our God, to the priests who serve in the house of our God, the firstborn” (Neh 10:36–37). Scripture likewise indicates the sacrifices to be offered for the purification: “a pair of turtledoves or two young pigeons” (see Lev 12:8). This detail reveals their poverty; the regular offering, for those who could afford it, was one lamb and one pigeon or turtledove (Lev 12:6). The combination of poverty and pious observance of the law (Luke 2:22–24, 27, 39) highlights how Mary and Joseph are among the righteous †anawim.
On a larger scale, Luke’s references to days being “completed” (see 2:6) show that God’s plan of salvation as announced in Scripture is being fulfilled. Jesus the “Lord” (2:11) is brought to the temple, as Malachi had prophesied: “The lord whom you seek will come suddenly to his temple” (Mal 3:1). Also fulfilled are the seventy weeks prophesied by Gabriel (Dan 9:24), from Gabriel’s appearance to Zechariah in the temple until Jesus’ arrival in the temple (see comment on Luke 1:19–20).
[2:25–27]
In God’s plan, the event also includes the meeting with Simeon (2:25–35) and Anna (vv. 36–38). Simeon, who bears the name of one of Jacob’s sons (Gen 29:33), is described as righteous, like Zechariah and Elizabeth (Luke 1:6), and devout (see Acts 2:5; 8:2; 22:12). Moreover, he is awaiting the consolation of Israel—that is, the fulfillment of prophecies such as those in Isaiah: “‘Console my people, console them,’ says your God” (Isa 40:1 NJB; see Isa 49:13; 51:3; 61:2; 66:13). The holy Spirit is also upon him, as earlier with Mary (Luke 1:35). The Spirit indeed illuminates his thoughts, revealing the promise that he should not see death before seeing the Messiah, who is Jesus (2:11). The Spirit also guides Simeon’s actions, inspiring him to go to the temple at the right time. He obeys the Spirit’s promptings, like Mary and Joseph, who are obedient to the law. One might say that the law is fulfilled in them because they walk according to the Spirit (see Rom 8:4).
Meanwhile, Joseph and Mary bring in the child Jesus to perform the custom of the law in regard to him, presumably to pay the “redemption price” of “five silver shekels” (Num 18:16) for the firstborn (see Exod 13:13, 15). Luke does not explicitly mention it, as his interest is more on the “redemption” to be wrought by Jesus himself (Luke 2:38).
Given the earlier connections between Mary’s Magnificat and Hannah’s canticle (1 Sam 2:1–10), there is a possible parallel here between Jesus’ presentation and Samuel’s dedication (1 Sam 1:28; compare 1 Sam 2:26 and Luke 2:52). This parallel suggests that, although Jesus returns to Nazareth with Mary and Joseph (Luke 2:39), he remains wholly dedicated to God, the “faithful priest” like Samuel (1 Sam 2:35; see Heb 2:17).
[2:28–29]
Simeon took or “received” Jesus into his arms and, as Zechariah had done (1:64), blessed God. His canticle, the Nunc Dimittis, addresses God directly in the second person as Master, as Abram earlier did (Gen 15:2 LXX).
Now is the time of fulfillment, an emphasis on immediacy already seen in the angelic announcement: “Today . . . a savior has been born for you” (Luke 2:11 [emphasis added]). The time of waiting is over. Simeon is God’s servant (doulos), like Mary the “handmaid” (doulē, 1:38, 48). Like Mary, he accepts God’s plan for his life, revealed according to God’s word (see 1:38). He may now go—that is, die—since God’s promise to him has been fulfilled. Similarly, Abram wondered if he would go (i.e., die), but then God made a promise to him (Gen 15:2 LXX). The angels had sung of “peace to those on whom his favor rests” (Luke 2:14), and such a person is Simeon, who can now die in peace. The Church prays the words of the Nunc Dimittis in Night Prayer (Compline) every night, so that like Simeon, the faithful may end their days and their lives in God’s peace.
[2:30–32]
Simeon’s eyes have seen Jesus. Jesus will later tell his disciples: “Blessed are the eyes that see what you see” (10:23); Simeon is among the first recipients of this beatitude. Jesus the Savior (2:11) is the means of God’s salvation, a salvation that “all flesh shall see” (3:6, quoting Isa 40:5 LXX). This salvation was prepared of old by prophets like Isaiah and will now be prepared by John the Baptist (Luke 1:17, 76; 3:4). It is for all the peoples: God’s people Israel—to whom it will bring glory (see Isa 46:13)—and the Gentiles as well. Indeed, Jesus will fulfill Isaiah’s prophecy by bringing light even to the Gentiles: “I will also make you a light for the Gentiles, / that my salvation may reach to the ends of the earth” (Isa 49:6 NIV; see Isa 42:6). The universal scope of God’s salvation, announced here, will be enacted in Acts in the progression from Jerusalem to Rome: “This salvation of God has been sent to the Gentiles” (Acts 28:28).
[2:33–35]
Joseph and Mary were amazed at Simeon’s words, a typical reaction in Luke to the marvels being worked by God (1:21, 63; 2:18). He blessed them and then prophesied a specific word to Mary his mother: Jesus will be a sign that will be contradicted. He will have to suffer and die (9:22; 17:25; 24:26, 46), and even his followers will be contradicted (Acts 28:22). Moreover, Jesus’ suffering will be associated with the fall and rise of many in Israel, indicating that though a remnant will accept him, others will stumble over him (see Rom 9:27, 32–33; 11:5, 7). In their response to Jesus, the thoughts of many hearts will be revealed (see Luke 5:22; 6:8; 9:47; 24:38), and the acceptance or rejection of Jesus will be a sign of one’s acceptance or rejection of God (see 10:16).
Simeon also prophesies that a sword will pierce Mary’s soul, as she personally shares in her son’s sufferings (see John 19:25–27). Moreover, as a representative figure for Israel, Mary will experience sorrow at the division within Israel over her son: “Let a sword pass through the land” (Ezek 14:17 NETS; the same Greek word is used for “pass through” and “pierce”).
[2:36–38]
Besides the inspired Simeon, there is another devout individual, a prophetess, Anna, who worshiped night and day with fasting and prayer. A typical Lukan emphasis is seen here—namely, the pairing of male and female characters, showing that the gospel message is for all (see Gal 3:28). However, whereas Simeon is characterized mainly by the words he speaks, Anna is characterized by an unusually long description.20 Her name Anna (Hannah in Hebrew) recalls Hannah the mother of Samuel. Besides the information about her family and clan, Luke writes that 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. This description suggests that if Mary represents Israel as virgin, Anna represents Israel primarily as widow (“eighty-four”21 equals twelve times seven—i.e., the number of Israel’s tribes times the number of perfection). Isaiah’s prophecy is being fulfilled: “The reproach of your widowhood no longer remember. / For your husband is your Maker; / the LORD of hosts is his name, / Your redeemer, the Holy One of Israel” (Isa 54:4–5; see 62:4–5, 12). Isaiah is portraying the Lord God as Israel’s bridegroom redeemer—that is, the kinsman who redeems a childless widow by marrying her (see Ruth 4:5–6, 14). Anna speaks about Jesus to those longing for the redemption of Jerusalem. Jesus is this awaited redeemer of the people (see Luke 1:68), and he refers to himself later as the “bridegroom” (5:34).
[2:39–40]
After fulfilling all the prescriptions of the law of the Lord (noted for the fifth time; see 2:22, 23, 24, 27), the family returns to their own town of Nazareth (see 1:26; 2:4). There, the child grew and became strong, exactly as was noted for John (1:80). Since Jesus is greater than John, his wisdom is also noted. Moreover, God’s favor rests upon him, as it does with his mother (1:30).
In summary, the presentation of Jesus brings readers back to the temple to announce Jesus’ future suffering and universal mission.
Reflection and Application (2:21–40)
Sign of contradiction. Karol Wojtyła, the future Pope John Paul II, wrote that “Jesus is both the light that shines . . . and at the same time a sign of contradiction,”22—in other words, one who is opposed. Do I let the light of Jesus shine, or do I instead oppose or resist him?
The Finding of Jesus in the Temple (2:41–52)
41Each year his parents went to Jerusalem for the feast of Passover, 42and when he was twelve years old, they went up according to festival custom. 43After they had completed its days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it. 44Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances, 45but not finding him, they returned to Jerusalem to look for him. 46After three days they found him in the temple, sitting in the midst of the teachers, listening to them and asking them questions, 47and all who heard him were astounded at his understanding and his answers. 48When his parents saw him, they were astonished, and his mother said to him, “Son, why have you done this to us? Your father and I have been looking for you with great anxiety.” 49And he said to them, “Why were you looking for me? Did you not know that I must be in my Father’s house?” 50But they did not understand what he said to them. 51He went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart. 52And Jesus advanced [in] wisdom and age and favor before God and man.
OT: Exod 12; Lev 23:5–8; Deut 16:1–8; 1 Sam 2:26; Isa 11:1–3
NT: Luke 19:47; 24:5
Catechism: Jesus the Son, 503, 2599; Jesus’ human knowledge, 472; Jesus’ obedience and hidden life, 517, 531–32, 564; finding of Jesus, 534; Jesus and the temple, 583; reflecting in the heart, 94
Lectionary: Holy Family (Year C); Luke 2:41–51: St. Joseph; Immaculate Heart of Mary
Luke bridges the thirty-year gap between Jesus’ infancy and public ministry by recounting an event from Jesus’ boyhood. Such accounts occur in both the Old Testament and ancient Hellenistic biographies, highlighting a hero’s qualities and anticipating his future greatness. The account here, again situated in the temple, emphasizes Jesus’ wisdom and understanding. It also looks forward to his teaching ministry in the temple and to his death and resurrection.
[2:41–42]
Joseph and Mary are again presented as faithful observers of the law: each year his parents went to Jerusalem for the feast of Passover. Passover was one of the three great pilgrimage feasts (see Exod 23:14), celebrating the liberation of Israel from slavery in Egypt (Exod 12; Lev 23:5–8; Deut 16:1–8). Israel, God’s firstborn son (Exod 4:22), was freed, while the firstborn in Egypt were struck down (Exod 4:23; 11:5; 12:29–30). When Jesus was twelve years old, his family went up as usual. This Passover pilgrimage foreshadows his future journey as an adult, when he who is the firstborn (Luke 2:7) goes up to Jerusalem (9:51; 18:31; 19:28) and celebrates the Passover (22:7–15) before his death. Moreover, Jesus’ age may recall Samuel. Though the biblical text is silent about Samuel’s age when the Lord called him (1 Sam 3:1–10), one Jewish tradition considered him to be twelve years old at the time.23
[2:43–45]
At the end of the feast, the boy Jesus remained behind in Jerusalem. This is the result of his decision (see Luke 2:49), about which his parents did not know. The trip back to Nazareth took several days, and Mary and Joseph journeyed for a day, imagining him to be in the caravan of travelers among their relatives and acquaintances, perhaps as he had done in earlier pilgrimages. Not finding him, they travel another day back to Jerusalem to look for him.
[2:46–47]
After three days, they finally found Jesus. The mention of “three days” naturally suggests a connection to Jesus’ resurrection. The expression itself is not conclusive, since Luke refers to the resurrection with the slightly different phrase “on the third day” (9:22; 18:33; 24:7, 46). However, other elements indicate that Luke may indeed be foreshadowing the resurrection here.24 For example, the place (Jerusalem) and time of year (Passover) are the same. Also, the experience of not finding Jesus occurs again in the resurrection narrative (24:3, 23). Moreover, the journey of two people (Mary and Joseph) away from and back to Jerusalem while Jesus is missing is like the journey away from and back to Jerusalem of the two disciples on the road to Emmaus (24:13, 33). Another connection to the resurrection is evident later in the passage (2:49).
Jesus is found in the temple, the point of departure and point of arrival of Luke’s account in these first two chapters. He is sitting in the midst of the teachers, recalling how the young boy Daniel sat in the midst of the elders in the story of Susanna (Dan 13:50). He is listening, but because he is also asking questions—a typical teaching method of the rabbis—and because of his understanding and his answers, clearly he is also there as a teacher himself. Since sitting is the position for teaching (Luke 4:20; 5:3; Matt 5:1), the scene looks forward to Jesus’ teaching ministr
y, especially in the temple (Luke 19:47; 20:1; 21:37–38).
[2:48]
The people were “astounded” at Jesus’ answers (2:47), but now his mother Mary and father Joseph are astonished (see 2:18, 33) on account of the great anxiety they have experienced. Perhaps the sword prophesied by Simeon includes suffering caused by not fully understanding Jesus’ mission. Mary asks Jesus, Son, why have you done this to us?
[2:49]
In his first spoken words in the Gospel, Jesus answers with a question: Why were you looking for me? The same verb “look for, seek” is also used in the question posed to the women at the empty tomb: “Why do you seek the living one among the dead?” (24:5). In both cases, the question implies that if the people understood earlier events (Jesus’ presentation) or words (his resurrection predictions), they would not be looking for him. Jesus then explains: I must be in my Father’s house. In Luke, the verb dei (“must”) is used to convey divine necessity—that is, what Jesus must do in fulfillment of God’s plan.25 Jesus’ answer also contrasts his “father” Joseph with his heavenly Father, showing that he is conscious of his identity (1:32, 35). Ultimately, Jesus must be about his Father’s affairs or “business”26 (KJV), obeying his will (see 22:42).
[2:50]
Mary and Joseph do not understand his reply. Their experience will later be repeated by the disciples, who, despite having the privilege of seeing and hearing Jesus (10:23–24), will also fail to understand his sayings (9:45; 18:34). Mysteries of faith, even when revealed, are still only known partially (1 Cor 13:12). One’s understanding can always grow.
The Gospel of Luke Page 9