presentation of jesus at the temple reflection

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Sunday Connection

The presentation of the lord.

God speaks to us in many ways, including through the Sunday Scripture readings. The Sunday Connection provides useful background and activities to better understand the upcoming Sunday's Scripture readings, helping you to connect the Scripture to daily life in a meaningful way.

Wednesday, February 2, 2022

• Readings & Background

First Reading Malachi 3:1–4 The Lord you seek will come to the temple. Responsorial Psalm Psalm 24:7,8,9,10 The Lord is the king of glory. Second Reading Hebrews 2:14–18 Jesus became like us in order to save us. Gospel Reading Luke 2:22–40 (Shorter Form: Luke 2:22–32) Simeon recognizes the infant Jesus as the promised Messiah.

Background on the Gospel Today the Church celebrates the Feast of the Presentation of Jesus in the temple. The Presentation, which is celebrated 40 days after Christmas, is not mentioned in the other Gospels. Only Luke tells the story, most likely because he writes for Gentile Christians who are not familiar with the Jewish rite of presentation and purification. In addition, the intent of Luke’s Gospel is to show that God’s promise to Israel, fulfilled in Jesus, extends to Gentiles.

Luke recognizes Joseph and Mary as faithful Jews who bring Jesus to the Temple in Jerusalem. Here they present their firstborn son to the Lord. Jesus is thus consecrated as required by the Law of Moses. Present in the temple at this time are Simeon and Anna. Both are awaiting the restoration of God’s rule in Israel.

Simeon had been promised by the Holy Spirit that he would see Christ the Lord, the Messiah, before he died. The holy man immediately recognized the infant Jesus as the promised Savior, a “light for revelation to the Gentiles, and glory for your people Israel.” Anna also recognized Jesus as the fulfillment of the promise of redemption and spoke about him to all.

Gospel Reading Luke 2:22–40 (Shorter Form: Luke 2:22–32) Simeon recognizes the infant Jesus as the promised Messiah.

Making the Connection (Grades 1, 2, and 3) Children at this age like to receive gifts. Simeon and Anna and the people of Israel waited hopefully for the greatest gift of all—a Savior. We too must prove ourselves faithful followers of Jesus by being “gifts” to all we meet. Materials Needed

• Presentation written on a sign or chalkboard
• Symbols of Baptism, such as holy water, candle, oil, white garment, and/or baptismal certificate

Preparation for the Scripture Readings

• Say: In the Gospel Reading for the Presentation of the Lord, we hear about Jesus’ Presentation. Does anyone recognize inside this long word a shorter word that would help us understand the reading? (present) Surely we know what a present is. Raise your hand if you’ve ever received a present. What’s another word we use to describe a present? (a gift) That’s right. Jesus is the greatest, the greatest gift we have ever received.
• Explain: The Gospel for this feast day is long so we are going to read only part of it. Listen carefully and then we’ll talk about it afterward. Read aloud Luke 2:22–32, omitting verse 23 if desired.
• Say: Mary and Joseph brought Jesus to the Temple to be presented to God. Your mother and father also brought you to church to be presented to God. Look at the items in the front of the room. What are they a sign of? (Baptism) That’s right. Your parents presented you to God in church just as Jesus’ parents presented him to God in the Temple. Baptism is the first sacrament we receive.
• Continue: When Mary and Joseph arrived with baby Jesus, a holy man named Simeon was in the Temple. He was waiting for someone who would save him and all the people of Israel. He was waiting for a savior. Who is our Savior? (Jesus) Simeon knew the minute he saw the baby Jesus that he was the one he was waiting for—a Savior for all people. Simeon recognized the birth of Jesus as a great gift.
• Say: We recognize, just as Simeon did, that Jesus is the greatest gift ever given. All of us who are followers of Jesus are also asked to be “gifts” to others by caring for them. What are some ways we can show we care? (Accept all reasonable answers.)
• Conclude by praying the Glory Be to the Father with the children.

Making the Connection (Grades 4, 5, and 6) At this age, children are familiar with their parents or other adults introducing them to people they have not met before. Explain that Jesus, too, was “introduced” by Mary and Joseph to God. Materials Needed

• Collection basket of “play” money
• Say: This Gospel is probably not familiar to most of us. It is read on the Feast of the Presentation of the Lord, which is celebrated yearly on February 2.
• Ask: What do you understand by the word presentation? (Accept all reasonable responses.) A presentation can be the introduction of a new product or a new idea or a new person. Let’s listen to this Sunday’s Gospel. Think about which definition applies.
• Read aloud Luke 2:22–32, omitting verse 23 if desired.
• Continue: In today’s reading, who or what is being presented? (Jesus) Who is presenting him? (Mary and Joseph) What was the name of the man in the temple? (Simeon) Whom did he recognize Jesus as? (the promised Savior) What was Simeon’s reaction? (He broke into prayer.) What had God had promised Simeon because of his great faith? (He wouldn’t die before seeing the Savior.)
• Say: I didn’t expect you to remember all the answers after hearing the Gospel only one time. The important thing to remember is that God kept his promise by sending his Son to be our Savior.
• Ask the children why there is a collection basket with “money” up front. Remind the children that in the Gospel story, “[Mary and Joseph took Jesus] to present him to the Lord . . . and to offer the sacrifice of a pair of turtledoves or two young pigeons. . . .”
• Explain: Everything that we have comes from God. From the beginning of time, people have offered sacrifice to pay homage to God and to thank him for his great gifts. Mary and Joseph offered turtledoves or pigeons. At Mass we offer gifts of money to support the spread of God’s Word and to care for people in need. As I pass this collection basket, take one “dollar bill” and write on it one thing you will do to show your love for God. Then put it in your pocket or in a drawer at home as a reminder until you do your good deed.
• Say: Now spend some quiet time with Jesus—your Lord, your friend, and your Savior. After a few moments, pray the Sign of the Cross together.

Making the Connection (Grades 7 and 8) At this age, young people are encouraged to participate in extracurricular activities. Remind them that the Gospel, too, is a call to action. We read and study the Scripture to become better acquainted with the ways we can serve God. Materials Needed

• Copies of Luke 2:25–40 (one per student)
• Canned goods and other nonperishable food items

Preparation for the cripture Reading

• Explain that this feast day’s Gospel is a reading for the Feast of the Presentation of the Lord, which is celebrated on February 2.
• Pass out copies of the Scripture reading and ask a volunteer to read aloud verses 25–28 and 33–34a; another to read Simeon’s words: verses 29–32 and 34b–35; and one to read about Anna: verses 36–40. Encourage the readers to speak distinctly and reverently; ask the other young people to follow along silently.
• When finished, ask the young people: How did Luke describe Simeon? (devout, anxious for the redemption of Israel) What promise did the Holy Spirit make to Simeon? (that he would not die until he had seen the Messiah of the Lord) How was Simeon able to recognize the baby Jesus as the Savior? (through the power of the Holy Spirit) Anna also recognized the infant Jesus as the Savior. What enabled her to do so? (She worshiped night and day, fasted, and prayed.)
• Say: Both Simeon and Anna were holy persons whose lives were focused on the coming of the Savior. Even though Jesus was only a newborn, they recognized him because they were filled with the Holy Spirit.
• Point out the canned goods and other items in the front of the room and ask why they are there. (Accept all reasonable answers.) Then say: We are also called to recognize Jesus. We will find him in others. Sometimes they simply need a kind word or acknowledgment; often they may need food or clothing.
• Pray aloud: Let us pray that, like Simeon and Anna, we too will be filled with the Holy Spirit so that we can recognize the goodness and holiness in all the people we meet and have the courage to help where needed. Come, Holy Spirit, fill our hearts with compassion and kindle in us the fire of your love. Amen.

Family Connection Today we celebrate the Feast of the Presentation of the Lord. Discuss with the family the persons of Simeon and Anna as they meet Jesus. (Luke 2: 25–40)

Because Simeon and Anna lived lives of prayer and fasting in the Temple, they were filled with the Spirit of God. That is why they were able to identify Jesus as the Savior even though Jesus was only a baby. To these two holy people, he was recognizable as the Redeemer who had been promised. Simeon described Jesus as “a light for revelation to the Gentiles, and glory for your people Israel.”

We too are called to recognize Jesus as Lord. Together as a family discuss ways to recognize Jesus as Lord by praying and attending Mass, fasting, and serving others. As a family, decide on one specific sacrifice you can make in order to alleviate the suffering or need of someone you know.

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Today’s Bible Verse of the Day Reflections

I’ve seen Him. I’ve held Him. He is the one. He is the Messiah. There is nothing more I need in life. My life is fulfilled. I am now ready to die. My life has reached its purpose and culmination.”

That’s saying a lot! But it’s really a great witness for us in our daily lives and gives us an example of what we should strive for.

What is your mission and purpose in life? It will not be the same as Simeon but it will have similarities. God has a perfect plan for you that He will reveal to you in faith.

Reflect, today, upon your own calling and mission in life. Don’t miss your call. Don’t miss your mission.

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First Sunday of Christmas (Year B)

The story of Jesus’ presentation in Jerusalem is one of the few stories in the canonical gospels that have to do with Jesus’ childhood.

December 28, 2014

• First Reading
• Second Reading
• Revised Common Lectionary
• Narrative Lectionary

Commentary on Luke 2:22-40

Stephen Hultgren

Along with the stories of the circumcision and naming of Jesus (Luke 2:21, January 1 every year), the visit of the magi (Matthew 2:1-12, Epiphany every year), the slaughter of the innocents (Matthew 2:13-23, First Sunday after Christmas in year A), and Jesus in the temple as a twelve-year-old (Luke 2:41-52, First Sunday after Christmas in year C), this story gives one a rare opportunity to preach on Jesus’ childhood on a Sunday.

The scarcity of information about Jesus’ childhood reminds us that the gospels are not biographies, or at least not primarily that. They are kerygmatic narratives — they seek to proclaim the gospel and to undergird and strengthen faith in Christ. The little information that they give us about Jesus’ childhood is not intended, say, to explain the development of his character or personality. It is clear that Luke’s childhood stories seek to make theological points: Jesus was born a Jew among Jews. He came under the law of Moses. And, although he fulfilled the law in honoring his father and mother (Luke 2:51), his ultimate obedience was to his heavenly Father (Luke 2:49; cf. Mark 3:35). As such, our Gospel lesson is easily linked to the epistle reading for the day, where Paul tells us that Jesus was “born of woman” and “born under the law” so that he might redeem those who were under the law (Galatians 4:4-5). (The same link is easily made on January 1, for which the Galatians text is appointed every year.)

The presentation in Jerusalem is motivated by specific requirements of the law of Moses. According to Leviticus 12, after a woman gives birth to a son, she is impure for forty days. At the end of that period, she is to bring an offering to the temple, which the priest offers as a sacrifice, effecting her purification. In addition, Exodus 13:2, 12, 15 state that every first-born male (which “opens the womb”), whether human or animal, “belongs” to the Lord (cf. 34:20). While (clean) animals (Leviticus 27:27) would be sacrificed, first-born sons needed to be redeemed (Exodus 13:12-15). According to Numbers 3:46-51, the redemption involved the payment of five shekels to the priesthood. However, according to another tradition in Numbers 3:11-13; 8:16-18, the tribe of the Levites takes the place of the first-born sons of Israel as the Lord’s possession. Thus the biblical notion of redemption included the idea that the first-born son “belongs” to the Lord in a special way and is dedicated to serve him (as the Levites were also dedicated to serve him).

Luke has apparently taken this old idea of the first-born son being dedicated to God’s service and made it fruitful for his narrative. The Torah contains no requirement that the first-born son be presented at the temple. However, Luke alludes to the story of Samuel. When Hannah, who had no children, prayed to God for a son, she vowed that, if she had a son, she would give him to God for all his days (1 Samuel 1:11). And indeed, after Samuel was born, Hannah brought him to the temple, and he was “lent” to the Lord for life (1 Samuel 1:24-28). It is clear that Mary in Luke takes the role of Hannah (cf. Luke 1:46-55 with 1 Samuel 1:11; 2:1-10) while Jesus takes the role of Samuel (cf. Luke 2:40, 52 with 1 Samuel 2:26). Thus when Joseph and Mary present Jesus to the Lord in Jerusalem, they are in effect dedicating his life to God (no redemption money is given). Jesus will be “holy to the Lord” (Luke 2:23). With these words Luke subtly alters the language of Exodus 13:2, 12 from a command to consecrate ( hagiazein ) the first-born to God to a declaration about Jesus. Luke’s wording is reminiscent of Luke 1:35, where the angel Gabriel tells Mary that her son will be “holy” and will be called the “Son of God,” because he will be conceived by the Holy Spirit. Luke’s wording is perhaps also (though more distantly) reminiscent of other stories that speak of Jesus as a “holy one” with a special relationship to God (e.g., Mark 1:24). The story thus sets the stage for Jesus’ life dedicated fully to his heavenly Father (Luke 2:49).

As noted above, Paul speaks of Jesus as having been born under the law in order to redeem those who were under the law. Instead of being redeemed, Jesus himself will by his death redeem others. This happens when Jesus takes upon himself the curse of the law — indeed, “becomes” the curse (of the law) — by being crucified on the tree (Galatians 3:13). That is the scandal of the cross, by which God saves the world (1 Corinthians 1:21, 23). The idea is, to be sure, more Pauline than Lukan. Yet the scandal of the cross is hinted at in Luke 2:34. Jesus will be the cause of many rising and falling in Israel — he will be both the stone upon which some stumble and the stone of salvation (Romans 9:33; 1 Peter 2:6-8). In any case, Luke’s account certainly gives credence to Paul’s claim. The dedication of Jesus to God at the temple sets Jesus on the way to his work of redemption.

Simeon and Anna appear as devout Jews who are awaiting the fulfillment of God’s promises of consolation and redemption for Israel. These sections of Luke’s story are drenched with the language of Deutero-Isaiah (cf. Isaiah 40:1; 42:6; 49:6, 13; 52:9, 10). Simeon and Anna thus become spokesman and spokeswoman for the salvation and redemption that is to come through Jesus. Simeon gets a glimpse of the salvation that one-day the whole world (“all flesh”) will see (cf. Luke 3:6, Luke’s addition to Mark): forgiveness of sins and deliverance from eternal death (Acts 13:38-39, 46-47). That is the ultimate meaning of Christmas, the incarnation of the Son of God.

Presentation of Jesus in the Temple

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The presentation of Jesus in the temple in Luke 2

The lectionary reading for Epiphany 4 in Year C is Luke 2.22–40 as we celebrate the Presentation of Jesus in the temple in Jerusalem; this is also celebrated as the feast of Candlemas(s) and in many churches it marks the formal end of the Christmas season. (In the Church of England lectionary, we have this reading both for Epiphany 4 and the Presentation, though other versions of the RCL continue reading in Luke 4 for Epiphany 4. In Years A and B, the readings for Epiphany 4 are from Matthew 5 and Mark 1.)

If you are following Luke in the lectionary, this will all feel slightly odd; last week we heard about the beginning of Jesus’ teaching ministry in the synagogue in Nazareth, and have already reflected on the ministry of John the Baptist and Jesus’ own baptism, as well as the miracle in Cana . So this is a step back in the narrative before we move on to the catch of fish in Luke 5 and then loop back again to the temptations of Jesus at the beginning of Lent. It feels a bit like playing gospel narrative hop-scotch!

James Blandford-Baker and I discuss the passage in the video here; below it you can find the usual article discussing the text in detail underneath it.

This section in Luke 2 continues Luke’s unique nativity material; Matthew moves straight from the events surround the birth, including the visit of the Magi and the flight to Egypt, to the ministry of John the Baptist. But, in keeping with first-century expectations of a ‘life’ of a significant person, Luke offers (brief) descriptions of Jesus’ upbringing, including the episode in the temple when he is 12 years old.

The narrative once more includes three characteristic emphases of Luke’s work: the importance of Jewish pious devotion as the context for all that happens; the active role of the Spirit in directing events; and the understanding of Jesus as the fulfilment of eschatological hopes.

1. Jewish pious devotion

The whole narrative section begins and ends with an emphasis on pious devotion in fulfilment of the requirements of the law; the ‘requirement of the law of Moses’ in Luke 2.20 is matched by ‘required by the law of the Lord’ in Luke 2.39. We have already been told that Jesus was circumcised (and named) on the eighth day in the previous verse, and now Luke describes two important acts that follow on, the purification of Mary and the dedication of the child, interleaved as   chiasm:

A    ‘purification rites’ B     ‘present him to the Lord’ B’    ‘as it is written… “every male is to be consecrated..”‘ A’    ‘to offer the sacrifice…’

The regulation cited in the outer theme A–A’ is set out in Lev 12.1–8; a woman who has given birth is ceremonially unclean (which, note, has nothing to do with sin) for different lengths of time (depending on whether the child born is a boy or a girl) in this case, for 33 days, so we are a month on from the date of circumcision.  It is often noted in preaching that Mary and Joseph offer the more affordable of the two possible sacrifices as a concession to poverty—but in fact Luke makes nothing of this, and the emphasis is not on this, but on their compliance with the requirements set out in the Law. And we need to beware of projecting our own socio-economic framework on a different culture, where even skilled craftsmen might still be not far from subsistence living.  Like other aspects of the birth narrative, this doesn’t really suggest that they were particularly poor ; it just identifies them as ordinary .

The inner theme of Jesus’ presentation comes from the offering and redemption of the first-born sons (and animals) set out in the Exodus narratives. This offering and redemption appears to have two explanations. The first is in connection with the Passover deliverance itself; in Exodus 13.1–16, the firstborn are to be dedicated to and redeemed from the Lord in parallel with the loss of the firstborn of the Egyptians when the angel of death passes over.

This offering of the firstborn is reiterated in Num 18.14–16, though now in the context of the priestly role of the the tribe of Levi. This goes back to the incident of the Golden Calf in Ex 32; whilst those in the other tribes committed idolatry by bowing down to the calf, the tribe of Levi alone kept themselves pure, so that we read in Num 3.11–12 that the tribe of Levi now has this priestly task .

Originally, God intended that the first-born of each Jewish family would be a kohen – i.e. that family’s representative to the Holy Temple. (Exodus 13:1-2, Exodus 24:5 Rashi) But then came the incident of the Golden Calf. When Moses came down from Mount Sinai and smashed the tablets, he issued everyone an ultimatum: “Make your choice – either God or the idol.” Only the tribe of Levi came to the side of God. At that point, God decreed that each family’s first-born would forfeit their “kohen” status – and henceforth all the kohanim would come from the tribe of Levi. (Numbers 3:11-12)

What is striking in Luke’s narrative is that, though Jesus is dedicated to the Lord in the temple, he is not redeemed and thus exempted from priestly service. Like Hannah’s dedication of Samuel in 1 Samuel 1.24–28, Jesus remains dedicated to the Lord, which makes the episode in the temple when Jesus is 12 seem to follow on quite naturally. It also signals that Jesus’ ministry will restore to God’s people their priestly role, an idea that is picked up in Revelation as one of its points of connecting with Luke’s gospel. In Rev 1.5–6, Jesus is the one who has ‘freed us from our sins’ and ‘made us to be a kingdom and priests’ to serve God, taking up the pre-Golden-Calf language of Ex 19.6. In Rev 7.3, God’s people are sealed on their foreheads with the seal of the living God, which turns out in Rev 14.1 to be the name of the lamb and God, and by Rev 22.4 this turns out to be the high-priestly adornment as they do priestly service in the presence of God in the New Jerusalem which is shaped as a cube like a giant Holy of Holies.

The integration of these two rites serves to emphasise Mary and Joseph as pious observant Jews, which has two effects. First, it undoes the common claim that Jesus welcomed the outsider, but rebuked the religious; throughout Luke it is both the religiously observant and the ‘sinner’ who hears the good news. Second, it contributes to a consistent assertion that God honours the devotion of his people, a theme continued in Acts as the early followers of Jesus continue to worship in the temple.

2. The role of the Holy Spirit

The emphasis on pious devotion is interweaved in this passage with the importance of the role of the Spirit, just as it has already been in the case of Mary (humbly devoted and then clothed with the Spirit and power) and will be in Jesus’ temptations (disciplined obedience which leads to being filled with the power of the Spirit).

Simeon is ‘righteous and devout’ ( dikaios kai eulabes ); the term for ‘devout’ here only occurs in Luke’s writings (Acts 2.5, 8.2 and 22.12) but its cognates also occur in Heb 5.7, 11.7 and 12.28 to describe Jesus, Noah and the gathered followers of Jesus in worship. Although the ‘righteous’ are contrasted with the ‘sinners’ Jesus has come to call to repentance, it is clear in Luke (and especially in Matthew) that being ‘righteous’ is a positive quality to be desired and pursued. But along with this, there is a threefold emphasis on the Spirit: the Spirit is ‘upon him’; the Spirit has ‘revealed to him’ that he will see the Messiah; and the Spirit ‘moves him’ to go to the temple at that moment. It is safe to assume that the Spirit has also moved him, like Mary and Zechariah before him, to utter a prophetic oracle often now known by its opening line in Latin translation, the Nunc Dimittis (‘Now you dismiss…’). Given the juxtaposition of pious devotion and the Spirit, it seems fitting that Simeon’s prophetic utterances now finds its place in Anglican pious devotion as part of Night Prayer in Common Worship (previously in Evening Prayer in the BCP).

The description of the prophetess Anna provides a parallel with the description of Simeon, as one of Luke’s many male-female pairs. Her pious devotion is expressed in narrative terms, as she prays and fasts in the temple in her widowhood. The detail on fasting reflects a special interest of Luke; he offers us detail that the other gospels omit, namely that Jewish devotion involved ‘frequent’ fasting (Luke 5.33), and that this took place on two days a week (Luke 18.12) which we know from the Didache happened to be Mondays and Thursdays. Luke makes much of meals and eating, as symbolising messianic rejoicing; as its converse, fasting symbolises both sorry for sin and exile, and a longing for the messiah to come. Thus here is is connected with Anna’s anticipation of the ‘redemption of Jerusalem’ (the city serving as a metonym for the whole nation). Luke doesn’t mention the Spirit explicitly in relation to Anna, but like Simeon she offers a prophetic comment on the child.

We might say that, for Luke, the disciplines of pious devotion form the vessel into which he pours his Spirit, and without the Spirit such a vessel is empty. On the other hand, the work of the Spirit issues in these devotions of discipline, and without such disciplines the work of the Spirit is incomplete.

3. The fulfilment of God’s promise

The statements of both Simeon (recorded in detail) and Anna (offered in summary) are saturated with the theme of the eschatological fulfilment of the promise of God, as have (in their different ways) the first two of the three canticles in this part of the gospel. This theme will be repeated again in both the ministry of John the Baptist and the teaching of Jesus in Nazareth. There are some important things worth noting about the nature of this fulfilment.

First, Simeon follows Mary in seeing God’s promises already fulfilled in the person of Jesus. Where Zachariah, in the Benedictus, retains a future sense, Simeon (with the Magnificat) uses the language of realised salvation. Even though all that was promised has not yet happened, the confidence in the person of Jesus is such that it is as if we already have all the answers to the hopes that we longed for.

Second, this fulfilment is rooted in Scripture . Every line of the  Nunc Dimittis echoes one of the promises in Isaiah 40–66.

And the glory of the LORD will be revealed, and all people will see it together. (Is 40.5) I will keep you and will make you to be a covenant for the people and a light for the Gentiles. (Is 42.6) Arise, shine, for your light has come, and the glory of the LORD rises upon you. (Is 60.1)

(See also Is 46.13, 49.6, 52.10 and 56.1).

Thirdly, this biblical pattern of promise is also personally fulfilled . Just as God has promised something to his people, which he now fulfils in Jesus, so God has promised something to Simeon (that he will not die…) which he now fulfils in Simeon’s encounter with Jesus (…until he has seen with his own eyes). The Spirit of God in Simeon has brought the word of God to Simeon, just as the Spirit has brought the word of God to his people in scripture.

Fourth, all these announcements are marked by joy and wonder , as have all the events around Jesus’ birth, both for those bringing the word of disclosure and for those who hear those words. The theme of joy continues to be a significant part of Luke’s account, both in the gospel and in Acts.

Fifth, and in some contrast, they also include warnings of division and pain . This will affect both the nation (‘the rising and falling of many’, Luke 2.34) and the individuals involved, especially Mary herself. The ‘sword that pierces her heart’ (Luke 2.35) might refer to the demotion of Mary in importance for Jesus as she takes second place to the imperative of gospel ministry, but it surely reaches its clearest fulfilment in her witnessing her son’s excruciating death on the cross.

Joel Green, in his NIC commentary on Luke, notes the wide number of themes in this short passage which interconnect with themes already present from the beginning of the third gospel.

There is much to learn from the individuals in the narrative, but if we are going to focus on the most important thing in preaching (not what we must do but what God has already done) we might note in this passage that God honours pious devotion, God sends his Spirit to guide, reveal and speak, and God fulfils all his promises in the person of Jesus.

(The artwork at the top is The Presentation of the Christ Child in the Temple by Philippe de Champaigne , 1648.)

We will look at: t he background to this language in Jewish thinking;  Jesus’ teaching in Matthew 24 and Mark 13; t he Rapture—what is it, and does the Bible really teach it; w hat the New Testament says about ‘tribulation’; t he beast, the antichrist, and the Millennium in Rev 20; t he significance of the state of Israel.

The cost is £10 per person, and you can book your tickets at the Eventbrite link here .

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10 thoughts on “The presentation of Jesus in the temple in Luke 2”

Ian, One of the striking aspects concerning Jesus to be found in these early chapters of Luke is the stress on his authority and power : “He will baptise you with the Holy Spirit and with fire” [1:16] ; “Jesus, full of the Holy Spirit —and was led by the Spirit in desert”[4:1]; and “Jesus returned to Galilee in the power of the Spirit —–and he taught in their synagogues, and everyone praised him.” [4:14]. And yet – in Nazareth? They too recognized this authority and power, but if we allow Mark to contribute to this scene, it compliments what Luke is declaiming: “He could not do any miracles there — — he was amazed at their lack if faith” (ESV -“unbelief”) [Mark 6: 5-6]. Jesus did not acquiesce in this atmosphere of outright hostility and venom. He did not try to placate his detractors. On the contrary he went on the offensive (not, I hasten to add, by his attitude and demeanour, but by employing the Tanach to devastating effect)! There are (at least ) two conclusions to be drawn from this:- First, This passage illuminates the forcefulness, the singlemindedness and the refusal to compromise the truth of the Word of God; something that is clearly exhibited, not only in Christ’s preaching/teaching , but in his whole being. Secondly, this encounter begins a train of events (and continued in The Acts) which reveal that being empowered by the Holy Spirit does not neseassarily lead to unalloyed bliss. On the contrary, it led to persecution and death. And it is no different for this generation!

Yes, I would agree with you. I note quite often in the texts on Luke that he specifically makes reference to power, sometimes where the other gospels omit it.

I think this continues through Acts—the apostles exercise a spiritual power which is at odds with the institutional power of the Jewish leaders.

Than you Ian. You put a lot of work into these posts.

Does Jesus not being ‘redeemed’ also point to his sinlessness; there was no need for him to be redeemed?

You speak of Jesus’ priestly role. I agree. Christ acted as a priest but was not formally a priest. Sometimes we lose sight of the book of Hebrews – if Jesus were on earth he would not be a priest. He came from the wrong tribe. And so his priesthood comes through Melchizedek. It functions from heaven as part of his enthronement and his indestructible life.

Your point that all God’s people are now priests is intriguing. We are all kings too. I’m wondering if the Bible comments on the democratising dynamic. Christ has made us a kingdom of priests. Is this the work of the indwelling Spirit that equips us for a priestly role?

Ian Paul – that was a very nice post – many thanks for putting it up and all the work you put into it.

One issue that arises is pious devotion. Some of the things you mention were clearly prescribed in the Pentateuch; they are meticulously following these things, but they belong to the ceremonial law which was fulfilled and no longer plays any role (circumcision, the length of time one is ceremonially unclean after birth, what one is supposed to do at the end of this period, etc …).

Other things don’t seem to fall into this category. Is there any mention in the Pentateuch of fasting, specifically on Mondays and Thursdays?

So I’m wondering – what would constitute `pious devotion’ which is pleasing to God for Christians living in the 21st century? Clearly the Pharisees thought that their rigorous lifestyle corresponded to `pious devotion’, but Jesus only has condemnation for them. So – what should we be doing?

” – the apostles exercise a spiritual power which is at odds with the institutional power of the Jewish leaders”. Absolutely true! However let’s bring this up to date. “In the last days —- there will be times of difficulty ——–“. There will be those who have “the appearance of godliness but denying its power”. Without entering into a debate on the meaning of the last days, we are now witnessing a Westernised Christianity (not least within Anglicanism) which possesses a form of institutional *authority” – but with a growing declivity in *spiritual power* ; a manifestation I would suggest of a desire, among other things, to recreate a Jesus Christ who somehow conforms to the ever present need in some quarters for *relevancy* (conformity?) to secular values; a Jesus, perhaps, who in response to the question ” Is this not Joseph’s son ?” would probably have answered: ” That doesn’t matter really. I’m only here for you”.

Colin – perhaps true where you are. Right now, I’m living in a Catholic country, where the regime panders to the ultra-religious head bangers. They’re certainly not trying to recreate a Jesus Christ who conforms to secular values – quite the opposite.

How does one comment regarding a situation where information regarding the country is non-existent and where the ecclestical information is sparse – except to say that I have a long- standing, working knowledge of a European country with a Catholic majority. As far as I am concerned, what you have presented Jock is the exception; not the rule!

Colin – yes – I think you hit the nail on the head there.

Apologies for giving “ecclesiastical” short shrift!

Colin – absolutely no problem – you’re right about it being the exception. I’d simply prefer not to go any further down that road and give details, since Ian Paul put up a very nice post – and I don’t want to be responsible for taking the comments section `off topic’.

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Ian Paul: theologian, author, speaker, academic consultant. Adjunct Professor, Fuller Theological Seminary ; Associate Minister, St Nic's, Nottingham ; Managing Editor, Grove Books ; member of General Synod. Mac user; chocoholic. Tweets at @psephizo

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A Reflection on the Presentation

The Presentation of Jesus at the Temple by Giovanni Bellini, ca. 1469

And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law,He also took him into his arms, and blessed God, and said:Now thou dost dismiss thy servant, O Lord, according to thy word in peace; Because my eyes have seen thy salvation, Which thou hast prepared before the face of all peoples: A light to the revelation of the Gentiles, and the glory of thy people Israel. And his father and mother were wondering at those things which were spoken concerning him.And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. Luke 2:22-35 

There were two aspects to Mosaic Law following the birth of a Hebrew child. According to the Law, a woman needed to undergo a period of purification 40 days after the birth of a male child. Secondly, a sin offering would be required to be made in the Temple. Although the Blessed Mother, by virtue of the virginal conception of Christ and her continued virginal integrity after His birth, was exempt from this aspect of Mosaic Law, it is a beautiful testament to her humility and obedience that she chose to submit to the Law, traveling to the Temple in Jerusalem with Joseph and baby Jesus to do so.

The typical sin offering was a lamb and a turtledove, but because of their poverty Mary and Joseph were allowed to make a sacrifice of a pair of turtledoves or pigeons. It shouldn’t pass our observation here that Mary was indeed presenting and giving her son to God, following the Jewish precept of offering the first born son to the service of God. This offering would be fully manifested 33 years later when He would become the unblemished lamb sacrificed as expiation for the sins of all mankind.

The Holy Family was met at the Temple by Simeon, who inspired by the Holy Spirit, recognized the babe as the promised Messiah. He took the Child in his arms and made several prophecies regarding Jesus and His mother. In particular that Jesus would be a sign of contradiction, destined for the salvation of the world and the Blessed Mother’s fate would be closely tied to her son’s even sharing in his suffering and redemptive work. 

The painting of this scene between Mary, Jesus, and Simeon by Giovanni Bellini is a fantastic work of Renaissance art. Mary and Simeon intently hold each others’ gaze; sharing this intimate moment of revelation. The Child is wrapped tightly in swaddling clothes but one cannot help but notice how similar they appear to burial wrappings–a symbol and foreshadowing of the prophecy just spoken by the holy man. 

The Feast of the Presentation, celebrated on February 2, is often referred to as The Feast of the Purification of the Blessed Virgin Mary or Candlemas.  A lovely tradition on this feast is the blessing of beeswax candles by the priest to be used throughout the year and in a procession for the feast–making a lovely connection to the prophecy by Simeon that Jesus would be “a light to the Gentiles”.

This brings us to a neat little aside. What do Candlemas and Ground Hog Day have in common besides falling on the same day?  Both have fun connections to the prediction of the end of winter weather. Just as Punxsutawny Phil predicts 6 more weeks of winter if he sees and is frightened by his shadow, the weather on Candlemas makes a similar prediction:

If Candlemas be fair and bright;

Come winter, have another fight.

If Candlemas bring clouds and rain;

Go winter, and come not again.

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"I will never tire of repeating that we have to be contemplative souls in the midst of the world, who try to convert their work into prayer.” Saint Josemaría

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Life of Mary (VIII): Jesus' Presentation in the Temple

February 2nd is the feast of the Presentation. Mary offers her Son to God and learns that she too will share closely in Jesus' redemptive mission.

The gathering of pilgrims in Bethlehem has ended. After Christ's birth, Joseph found a more worthy place to house the Holy Family. There, after eight days, he carried out the rite of circumcision by which the male children begin to form part of the people of Israel. And the child officially received the name Jesus, the name given by the angel before he was conceived in the womb ( Lk 2:21). Forty days later, Mary and Joseph took the Child with them to Jerusalem, when the time came for their purification according to the law of Moses…to present him to the Lord as it is written in the law of the Lord…and to offer a sacrifice according to what is said in the law of the Lord, “a pair of turtle-doves, or two young pigeons" ( Lk 2:22-25).

Neither Jesus nor Mary was obliged to follow these prescriptions. Mary had not contracted any legal impurity for she had conceived and given birth in a virginal way. Nor did the law affecting the redeeming of the first-born apply to Jesus, the true Lamb of God who came to take away the sins of the world. And yet, three times in just a few verses, special mention is made of the fact that everything was done in strict observance of the Law of God.

The Church discovers a deeper meaning in this episode. In first place, the fulfillment of the prophecy of Malachi: The Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight ( Mal 3:1) Besides, Mary understood that Jesus had to be brought to the Temple, not to be redeemed like other first-born children, but to be offered to God as a true sacrifice. As the Letter to the Hebrews says: When Christ came into the world, he said: “Sacrifices and offerings you did not desire, but a body you have prepared for me; in burnt offerings and sin offerings you did not take pleasure. Then I said: 'Lo, I have come to do your will, O God,' as it is written of me in the roll of the book" ( Heb 10:5-7). To some extent, Jesus' Presentation in the Temple can be linked with the Offering of the Sacrifice of Calvary that the Mass makes present in all times and places. In the preparation of this sacrifice, as later in its accomplishment on the summit of Golgatha, a special place was reserved for the Mother of Jesus. From the very first moments of his earthly life, Jesus united Mary to the redeeming sacrifice that he had come to fulfill.

The Presentation of Jesus in the Temple can be linked with the Offering of the Sacrifice of Calvary that the Mass makes present in all times and places.

This sharing in the mystery of the Redemption was revealed little by little to the Virgin Mary. At the Annunciation the archangel had said nothing about this. But now it would be communicated through the words of Simeon, a just and God-fearing man far advanced in years: It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ ( Lk 2:26).

The encounter between our Lady and Simeon would have taken place in front of the Gate of Nicanor that led into the court of the Jews. That was the place where one of the priests received the women who came to offer the sacrifice for themselves and their children. Mary, accompanied by Joseph, stood in the line. While our Lady waited her turn, something happened that caused the on-lookers to be amazed. An old man approached the line. His face was glowing with joy. 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 let your servant depart in peace, according to your word; for my eyes have seen your salvation which you prepared in the presence of all people, a light for revelation to the Gentiles, and for glory to your people Israel" ( Lk 2:29-32).

The Messiah would fulfill his mission by suffering, and the Mother would be mysteriously associated with her Son's sorrows.

On hearing these words, Mary and Joseph were overcome with wonder, for Simeon confirmed what the angel had communicated from God. But immediately his other words cast a shadow over their joy: the Messiah would fulfill his mission by suffering, and the Mother would be mysteriously associated with her Son's sorrows. 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" ( Lk 2:34-35). Anna as well, a woman over 80 years old, joined in Simeon's announcement: 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 ( Lk 2:38).

From St. Luke's Gospel we know that our Lady presented the Child Jesus only after listening to the prophecy. She offered a pair of turtle-doves, or two young pigeons , the offering of the poor, instead of the lamb prescribed by the Law of Moses. Nonetheless, in light of Simeon's words, she understood that Jesus was the true Lamb of God who would redeem men from their sins. And that she, as Mother, in a way she did not yet fully grasp, would be closely united to her Son's fate.

J. A. Loarte

• Saint Joseph
• Life of Mary
• Presentation

Printed | document generated automatically from https://opusdei.org/en/article/life-of-mary-viii-jesus-presentation-in-the-temple/ (06/05/2024)

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The Feast of the Presentation of Jesus in the Temple

February 2, 2020 By Carrie Willard 1 Comment

Today is the day that many Christians remember and honor the Presentation of Jesus in the Temple, or the event in scripture when Mary and Joseph brought the infant Jesus to the Temple. This event would have been to complete the purification of Mary and to offer the child to God in their obedience to the laws of Moses.

When I reflect on this event, I think about Mother Mary, scraping up enough money to buy two turtle doves, the sacrifice required to bring with them.

Was she still sore from childbirth? Did she feel like a mother yet? Was the baby sleeping at all? Did she have help?

When my husband and I traveled home for my father-in-law’s funeral when our firstborn was just six weeks old (about the same age as Jesus was during his presentation in the temple), I did not know how to fold up our stroller. I relied on TSA agents at the airport to help me figure everything out. And yet, everywhere we went, strangers complimented me on our baby. I didn’t know what to wear, but I knew I was completely in love with my baby. Time took on a warped quality, where I knew exactly how many weeks and days old my baby was, but I couldn’t have told you the day of the week or the season of the year. Friends and family fed us, but I was solely responsible for feeding this new life. How did Mary feel as she ascended the steps to the temple?

My friend Jenny Schroedel, an Orthodox Christian, wrote a beautiful reflection about her first six weeks with her baby as she followed the Orthodox tradition of “nesting in” with her baby. She describes the holiness of the 40-day-period following a baby’s birth. There are echoes of this in other aspects of Christian life: the 40 days of Lent and the 40 days and nights of rain of the Great Flood. Most pregnancies last about 40 weeks, and so 40 days does not seem like too long of a time to let a mother’s body recover. I wonder if Mary felt the same time-warped feeling that many of us do as she adjusted to life as a mother.

What makes the Presentation of Jesus in the Temple even more notable in Christian life, to me, is what the Holy Family found once they arrived. Simeon, a “righteous and devout” man, according to the Gospel of Luke, had been waiting for the salvation of Israel. Christians remember his words in the canticle “Nunc Dimittis,” which means “Now You Dismiss:”

Simeon knew, when he saw the infant Jesus, that what he had hoped for, prayed for, waited for, had come. Mother Mary may have been wondering if the shepherds and the wise men were all part of a postpartum haze, but here they were, re-entering public life as a family, and a prophet is waiting for them to affirm everything they had been told. I imagine Simeon, who waited for a sign from God, and found it in an infant.

In the Episcopal Church, we often repeat Simeon’s words during Evening Prayer and Compline, liturgies that can be said at the end of any day. It reminds us of the many who waited their entire lives for the good news of Jesus, a “light to enlighten the nations.” For those of us who are waiting, for those of us who feel like we are in a timeless haze, and for those of us who need to be reminded of the enormous good news of Jesus, this event helps us mark time in the life of Jesus and in the life of the Church for which we can be grateful.

[Image Credit: Public Domain via Wikimedia Commons ]

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February 2, 2020 at 4:26 pm

Lovely and thoughtful reflection. Thank you for blessing me with a new perspective on a familiar story!

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Church of Jesus Christ of Latter-day Saints sets dates for Tallahassee Temple dedication

The First Presidency of The Church of Jesus Christ of Latter-day Saints has released the open house and dedication dates for the Tallahassee Florida Temple.

A public open house will run from Monday, Nov. 4, through Saturday, Nov. 23, excluding Sundays. A media day will be held on Monday, Oct. 28, and invited guests will tour the temple Tuesday, Oct. 29, and Wednesday, Oct. 30, 2024.

Elder Patrick Kearon of the Quorum of the Twelve Apostles will dedicate the temple in two sessions on Sunday, Dec. 8.

The dedicatory sessions will be held at 10 a.m. and 1:30 p.m. and will be broadcast to all units of the Tallahassee Florida Temple district. More details will be announced later.

The Tallahassee Florida Temple was announced by Church President Russell M. Nelson during the closing session of general conference in April 2020.

At a time when temples around the world were closed due to the COVID-19 pandemic, President Nelson comforted Church members by reminding them that although temples were not open for worship, they could focus their thoughts on Jesus Christ. “Jesus Christ is at the center of everything we do in the temple,” the prophet taught. “We pray that you will begin anew truly to hear, hearken to, and heed the words of the Savior. I promise that decreased fear and increased faith will follow.”

The Tallahassee Florida Temple, now nearly complete, was built on a 4.97-acre site located at 2440 Papillion Way. Plans call for a single-story temple, of approximately 29,000 square feet, with a center spire. The temple project will also include a distribution center.

The following temples in Florida have been announced, are under construction or are in operation: the Fort Lauderdale, Jacksonville, Orlando, Tallahassee and Tampa Temples.

There are more than 170,000 Latter-day Saints in nearly 275 congregations in Florida, which is in the far Southeastern United States.

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The Presentation Of Jesus In The Temple Reflection

• by Admin Team
• July 2, 2022 March 29, 2024

The presentation of Jesus in the temple is a story from the Gospel of Luke that occurs during Jesus’ childhood. In this story, Mary and Joseph take 7-year old Jesus to the temple, where he is to be blessed by the priests.

When they arrive at the temple, there is no room for them to stay. This is because all of the rooms were full with people who had come to celebrate Passover. So Mary and Joseph had no place to stay overnight. They were forced to leave early and go back home. But then an angel appeared to them, telling them not to worry about finding a place for Jesus because God would provide one.

So they returned home again, but this time they found that their house was filled with many animals and food! The house was so full that they could not even get through the door! This was amazing because it showed just how powerful God’s love was towards his son and followers!

This story teaches us that even though we may have problems or challenges in our lives, we should never give up hope that things will work out for us in the end because God will always provide for us if we turn our lives over to him first and foremost.

Churchgists will give you all you ask on lessons from the presentation of Jesus in the temple, the presentation of Jesus in the temple bible verse and so much more.

Jesus’ presentation in the Temple  reflects how he fulfills the Old Covenant . According to Old Testament law, a sacrifice had to be offered in the Temple when a child was consecrated to the Lord.

Fr. Antony Kadavil reflects and comments on the readings at Mass for the feast of the Presentation of the Lord. He says that the Feast of the Presentation of the Lord is a combined feast, commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child to God in the Temple. .

Introduction:    This feast commemorates how Jesus, as a baby, was presented to God in the Temple in Jerusalem. This presentation finds its complete and perfect fulfillment in the mystery of the passion, death and Resurrection of the Lord. The  Feast of the Presentation of the Lord is a combined feast ,  commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child to God in the Temple and his buying back (redemption) from God. It is also known as the  Feast of the Purification of Mary , and the Feast  of Candlemas.  It is also called the  Feast of Encounter  ( Hypapánte  in Greek) because the New Testament, represented by the baby Jesus, encountered the Old Testament, represented by Simeon and Anna. Joseph offered two pigeons in the Temple as sacrifice for the purification of Mary after her childbirth and for the presentation and redemption ceremonies performed for baby Jesus.

Homily starter anecdote: “Four chaplains Sunday:  Julia Duin in the Washington Times Sunday, February 1, 2009 told this story. Just after midnight on Feb. 3, 1943, an act of extraordinary unselfishness by a group of men became a legend of martyrdom and sacrifice. When the Army ship Dorchester was torpedoed by the Germans just south of Greenland that night, its passengers and crew had 25 minutes to get off the boat. As 902 people went for the life jackets, it quickly was discovered there weren’t near enough. Of the 13 lifeboats, only two functioned. In the ship’s final minutes, Methodist senior chaplain George Lansing Fox, Rabbi Alexander Goode, Dutch Reformed minister Clark V. Poling and John P. Washington, a Roman Catholic priest, were helping passengers leave the vessel. Then four men appeared all of them without life jackets. The chaplains quickly gave up their own vests and went down with the ship, perishing in the freezing water. Survivors saw them, locked arm in arm, praying and singing the Navy hymn, “Eternal Father, Strong to Save” just before the ship dove beneath the waves. It was a night as dramatic as the sinking of the Titanic but without a blockbuster movie to record the drama. “The Four Immortal Chaplains,” as they are now known, have been honored many times, including on a stamp issued in their honor by the U.S. Postal Service. Hence the first Sunday in February is known as “Four Chaplains Sunday” in some Christian denominations.  They presented and offered themselves completely for the wellbeing of others as Jesus was presented to God his Heavenly Father in the Temple of Jerusalem for the salvation of the world. ( http://frtonyshomilies.com/).

lessons from the presentation of jesus in the temple

Scripture lessons summarized:   In the   first reading,  taken from Malachi, the prophet speaks of the Lord suddenly coming to Jerusalem to purify the lax, lazy and indifferent priests of His Temple as silver is purified by fire. Simeon saw the Infant Jesus as the fulfillment of this passage. He saw Jesus as the Lord Who has come to the Temple,  “destined to be the downfall and rise of many in Israel.”    In the second reading,  St. Paulproclaims Jesus as our Eternal High Priest of     the New Covenant (Heb 2:17), Who offered himself on the altar of Calvary, the only pure priestly sacrifice that could please God.    He replaces the former priesthood.  The Gospel  describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the baby Jesus in the Temple of God for the mother’s purification and the Child’s “redemption.” It also describes the Holy Family’s encounter with the old prophet Simeon and the holy old widow Anna. In his prophecy, Simeon extols the divine blessings which the Messiah is bringing to Israel and to all men and predicts that Mary will play a crucial and sacrificial role in her Son’s redemptive work by sharing in her Son’s sufferings.

The first reading explained : Malachi prophesies in the first reading that the Lord is going to appear suddenly in the Temple of Jerusalem to purify its priests and the people. The prophecy warns that nobody can endure the day of the messenger’s coming because he will be like a refining fire, purifying the sons of Levi.  Led by the Spirit, Simeon saw the Infant Jesus as the fulfillment of this passage.  Simeon, even if unknown to himself, foresaw Christ and His priests of the New Covenant who were ordained during the Last Supper. He saw Jesus as the Lord Who would come to the Temple, “destined to be the downfall and rise of many in Israel.” In today’s reading, Malachi prophesies that God will purify the lax, lazy and indifferent priests of His Temple as silver is purified by fire.  At the time of Malachi (around 460-450 BC), the priests were offering blemished (blind, lame) sacrifices and giving bad example (1:6-2:4).  The people were negligent in their support of the Temple (3:6-12). Israelite wives were being rejected by husbands who wished to marry foreign women (2:14-16). Social injustice was rampant (3:5), and the people doubted God’s love (1:2-5). Hence, Malachi reminds them that the Day of the Lord, a Day of Judgment, reward and retribution is coming. He describes the Divine intervention as a two-stage process. First God’s messenger will appear to prepare the way by purifying the clergy and refining the cult (v. 3). This purification will take place until they present offerings to the Lord in a spirit of justice and righteousness. Then, the Lord of Hosts will suddenly appear in the Temple (v. 1), to bring judgment and justice against unfaithful sinners (v. 5). The Psalm announces to Jerusalem that Jerusalem is about to receive a great visitor. The Psalmist identifies him as “The LORD of hosts … the king of glory.”

The second reading explained:  The second reading proclaims Jesus as our Eternal High Priest of the New Covenant (Heb 2:17), Who offered Himself on the altar of Calvary, the only pure priestly sacrifice that could please God. The  Didache  or the first catechism of the early Church (14:1-3), saw Malachi’s prophecy of a pure sacrifice and offering made from east to west as a prophecy of the sacrifice of the Eucharist.  Hence Malachi prophesies that the Lord will enter His Temple, there will be a renewed priesthood, and there will be a pure sacrifice offered worldwide and pleasing to God — the Eucharist. Jesus became like us in all things except sin in order that He might offer to the Father perfect praise and glory.  Besides, since Jesus fully shared our experience, He is now a merciful and faithful High Priest on our behalf,  “able to help those who are being tested.”   Jesus replaces the former priesthood. In keeping with the theme of today’s feast, namely, the presentation of the first fruits, this excerpt from Hebrews emphasizes Jesus’ dual role, as first-fruits,  par excellence , and as the faithful High priest Who presents the perfect gift of Himself to God for the expiation of human sin. By virtue of His Incarnation, Jesus became human in every way (vv. 17-18) except as regards sin. As representative of His brothers and sisters before God and as their Mediator, Christ perfected His service as both sacrifice and priest. By so doing, Christ was able to “rob the devil” of power (v. 14). As the first-fruits from the dead, as the conqueror of sin and death, Christ, in His person and through His mission, has set the course and cleared the way we are to follow; the decision to do so must be a daily and deliberate one.  It takes faith to see God’s power at work in the death of Jesus.  Simeon hinted at this when he told Mary that she herself would be pierced with a sword.  Even knowing that her Son was the Savior of the world, it would be difficult for Mary to see him accomplish that salvation by being crucified.

Exegesis of today’s Gospel:   The birth of Christ was revealed by three kinds of witnesses in three different ways — first, by the shepherds, after the angel’s announcement; second, by the Magi, who were guided by a star; third, by Simeon and Anna, who were inspired by the Holy Spirit. Today’s Gospel describes the Presentation of the Baby Jesus in the Temple. It was intended to ritually redeem Jesus who was the first born in the family and where Mary herself will have to be ritually purified. Mary and Joseph was a typical pious Jewish couple, who went to the Temple in obedience to do all that was required and expected of them by the Law.The  Feast of the Presentation of Jesus is a combined feast ,  commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child in the Temple. It is known as the  Hypapánte    feast or  Feast of the Purification of Mary  (by the offering two pigeons in the Temple), the  Feast of the Presentation of the Lord  (by prayers and a sacrifice offered in the Temple to redeem or buy the firstborn male child back from the Lord), the  Feast of Candlemas  (because of its ancient rite of blessing of the candles to be used in the church for the next year — a practice dating from the middle of the fifth century) and the  Feast of Encounter  (because the New Testament, represented by the Baby Jesus, encountered the Old Testament, represented by Simeon and Anna). Originally, there was no connection between today’s festival and the blessing of candles.    In the ancient East, this celebration occurred on February 14, forty days after Epiphany.   On February 15, pagans celebrated the festival of  Lupercalia , a great “light” festival.    Perhaps this is an instance of the Church’s “baptizing” a pagan custom.    At the principal Mass, the celebrant blesses candles, and people take part in a candlelight procession.    This should remind us that Jesus is our High Priest and the Light of the World.

Purification and redemption ceremonies : The Gospel describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the baby Jesus in the Temple of God for the mother’s purification and the child’s “redemption.” According to Leviticus 12:2-8, a woman who bore a child was unclean  for forty days following the birth of a son or eighty days following the birth of a daughter.   Although Mary, the most holy of women, ever-Virgin, was exempt from these precepts of the Law, because of her miraculous conception, she chose to submit herself to the Law just like any other Jewish mother. Joseph and Mary showed their total submission to Law and obey the norms prescribed by the Old Testament.  The custom was practiced probably for the physical and emotional re-integration of the new mother into the community. There was a religious reason as well. Exodus 13:2, 12-13 prescribes that every first-born male belongs to God and must be set apart for the Lord, that is, dedicated to the service of God.  However, once divine worship was reserved to the tribe of Levi, first-born who did not belong to that tribe were not dedicated to God’s service, and to show that they continued to be God’s special property, a rite of redemption was performed. The Law also commanded that the Israelites should offer in sacrifice some lesser victim — for example, a lamb or, if they were poor, a pair of doves or two pigeons.  The Book of Numbers 18: 15 taught that since every Jewish firstborn male child belonged to Yahweh, the parents had to “buy back” (redeem), the child by offering a lamb or turtledoves as a sacrifice in the Temple. The price of redemption for a human baby is five shekels of silver (Num 18:15-16). Jesus never needed to be “bought back,” as he belonged wholly to the Lord, but Joseph kept these laws as an act of obedience to God. 

The encounter with Simeon and Anna :   By the inspiration of the Holy Spirit, the old, pious and Spirit-filled Simeon and Anna had been waiting in the Temple for the revelation of God’s salvation. The Greek Church celebrates the  Hypapánte  or  Feast of the Encounter  commemorating the encounter of the New Testament represented by Jesus with the Old Testament represented by Simeon and Anna. Simeon, who is described as a righteous and devout man, obedient to God’s will, addresses himself to our Lord as a vassal or loyal servant who, having kept watch all his life in expectation of the coming of his Lord, sees that this moment has “now” come, the moment that explains his whole life.  When he takes the Child in his arms, he learns, not through any reasoning process but through a special grace from God, that this Child is the promised Messiah, the Consolation of Israel, the Light of the nations.  Simeon recognizes Jesus as the Lord’s anointed one, and in his prayer of blessing he prophesies that Jesus is meant to be the glory of Israel and the light of revelation to the Gentiles. Pope Francis: “Simeon took him in his arms and thanked God that he had finally “seen” salvation. Anna, despite her advanced age, found new vigor and began to speak to everyone about the Baby. It is a beautiful image: two young parents and two elderly people, brought together by Jesus. He is the one who brings together and unites generations! He is the inexhaustible font of that love which overcomes every occasion of self-absorption, solitude, and sadness. In your journey as a family, you share so many beautiful moments: meals, rest, housework, leisure, prayer, trips and pilgrimages, and times of mutual support… Nevertheless, if there is no love then there is no joy, and authentic love comes to us from Jesus. He offers us his word, which illuminates our path; he gives us the Bread of life which sustains us on our journey.”

Simeon’s prophecy:  Simeon’s canticle (verses 29-32) is also a prophecy.  It consists of two stanzas: the first (verses 29-30) is his act of thanksgiving to God, filled with profound joy for having seen the Messiah.  The second (verses 31-32) is more obviously prophetic and extols the divine blessings which the Messiah is bringing to Israel and to all men.  The canticle highlights the fact that Christ brings redemption to all men without exception — something foretold in many Old Testament prophecies (cf. Genesis 22:18; Isaiah 2:6; 42:6; 60:3; Psalm 28:2). While Simeon blessed Mary, he warned her that her child would be “ a   sign of contradiction, ” and that she would be “ pierced with a sword.”  Simeon was prophesying both the universal salvation that would be proclaimed by Jesus and the necessity of suffering in the mission of the Messiah. Jesus came to bring salvation to all men, yet He would be a sign of contradiction because some people would obstinately reject Him — and for this reason He would be their ruin.  But for those who would accept Him with faith, Jesus would be their salvation, freeing them from sin in this life and raising them up to eternal life. The Blessed Virgin and St. Joseph marveled, but not because they did not know who Christ was. They were in awe at the way God was revealing Him. 

The paradox of blessedness:  Mary was given the blessedness of being the mother of the Son of God.  That blessedness also would become a sword which would pierce her heart as her Son died upon the cross. The words Simeon addressed to Mary announced that she would be intimately linked with her Son’s redemptive work.  The sword indicated that Mary would have a share in her Son’s sufferings. Her suffering would be an unspeakable pain which would pierce her soul.  Our Lord suffered on the cross for our sins, and it is those sins which forged the sword of Mary’s pain.  Mary 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, “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? According to Dr. Scot Hann, the feast we celebrate shows a curious turn of events. The Redeemer is redeemed. She who is all-pure presents herself to be purified. Such is the humility of our God. Such is the humility of the Blessed Virgin. They submit to the law even though they are not bound by it.

Anna’s encounter with the Lord and her testifying to the Messiah:  Anna was an eighty-four-year-old widow who spent her days in the Temple in fasting and prayer, waiting for the promised Messiah. She was rewarded with the joy of seeing her Redeemer as a Baby. In her excitement, she praised God and introduced the Infant to others around her as the expected Messiah. 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 for 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 the service of God’s people. 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. After completing the presentation and redemption of baby Jesus and the ritual purification of Mary and the meeting with Simeon and Anna, Joseph and Mary understood more fully their responsibility before God to protect the child as they return to Nazareth

Life messages : 1)  Every Holy Mass in which we participate is our presentation. Although we were officially presented to God on the day of our Baptism, we present ourselves and our dear ones on the altar before God our Father through our Savior Jesus Christ at every Holy Mass. Hence, we need to live our daily lives with the awareness both that we are dedicated people consecrated to God and that we are obliged to lead holy lives.

2) We need the assistance of the Holy Spirit to recognize the presence of Jesus in ourselves and in others: All those who, like Simeon and Anna, persevere in piety and in the service of God, no matter how insignificant their lives seem in men’s eyes, become instruments the Holy Spirit uses to make Christ known to others. In His plan of redemption, God makes use of these simple souls to do much good for all mankind. In other words, The Holy Spirit employs ordinary men and women with simple faith as His instruments to bear witness to Christ, His ideals and teachings, just as He used Simeon and Anna.  The Holy Spirit reveals the presence of the Lord to us when we are receptive and eager to receive Him.  Let us be open to the promptings of the Holy Spirit within us to recognize the indwelling presence of the Lord with us and in others.  (Fr. Antony Kadavil)

the presentation of jesus in the temple bible verse

The Gospel of  Luke 2:22–39  relates that Mary was purified according to the religious law, followed by Jesus’ presentation in the Jerusalem temple, and this explains the formal names given to the festival, as well as its falling 40 days after the Nativity.

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