Luke 2:22-38 presents the family of Joseph and Mary going to the temple for the presentation of the Lord. In this narrative, two characters are introduced by Luke, Simeon and Anna, people who have been waiting for the redemption of Israel. The voice of Simeon, however, is highlighted. As Zechariah prophesied about his son, so here, it is Simeon -- one of those who have been waiting for the saving action of the Lord -- who pronounces a blessing over Mary's son and a prophecy not only about the child but also about the mother.
The narrative can be divided thus:
vv. 22-24 A brief explanation of why Joseph, Mary and Jesus are in the Temple
vv. 25-28 The introduction of Simeon
vv. 29-32 Simeon's Benedictus
vv. 33 The reaction of Joseph and Mary: amazement
vv. 34-35 The prophecy about the babe and Mary
vv. 36-37 The introduction to Anna the prophetess
v. 38 Anna speaks about the child
Luke's main interest here are Simeon and Anna who reveal to us something more about Mary's child. In the previous sections beginning 1:26, we have read about other characters speaking about Mary's child: first it was the Angel Gabriel, and then the choir of angels at the Nativity, followed by the shepherds who first hear the news. Now we find two of those who have been waiting for the Lord's salvation telling us what they see in Mary's child.
Luke gives us a picture of the Holy Family in a visit to the Temple. Later, Luke will tell us that it was the Holy Family's custom to go every year to the Temple (2:41-42) on the occassion of the Passover. This image of Joseph's family attached to the Temple will be extended later on in the description of Jesus who enters the synagogue on a Sabbath "as was his custom" (4:16).
The purpose of the visit was the presentation of the first-born. It is to be noted that what our modern translations render as "first-born" is actually a phrase that designates "the one who opens the mother's womb". "First-born", then does not mean, "first followed by a second." Second, "the one who opens the womb" is a legal term that designates the one who is heir of the father's house.
The custom of presenting the first-born is based on Exodus 13:2.12-15. The catechetical instruction for this is in vv. 14-15:
And when in time to come your son asks you, ‘What does this mean?’ you shall say to him, ‘By a strong hand the Lord brought us out of Egypt, from the house of slavery. For when Pharaoh stubbornly refused to let us go, the Lord killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of animals. Therefore I sacrifice to the Lord all the male (animal)s that first open the womb, but all the firstborn of my sons I redeem.’
Jesus' presentation at the Temple then recalls the salvation brought about by the mighty hand of the Lord on the night the Israelites were liberated from Egypt with the blood of the Lamb. That night the Egyptian's first-born -- animals and men -- were killed as the Israelites prepared to leave Egypt with a quick supper, the first Passover meal (Ex. 11-12).
Luke presents Simeon as one who comes "in the Spirit." Elizabeth was filled with the Holy Spirit when Mary greeted her "Shalom" (1:41); Zechariah spoke about his son under the influence of the Spirit (1:67). Now we find the same Spirit revealing before hand the fulfilment of Simeon's waiting and bringing the old man into the Temple. Luke would like us to understand that Jesus is recognized by those in the Spirit
Simeon's Nunc dimittis begins with a line about his death. The Spirit had already revealed to him that he will not die until he has seen the consolation of Israel. This "consolation" is synonimous with "salvation" which Simeon now sees in the babe he is holding in his arms. We know that the babe's name is Jesus, "Yeshua", "Yahweh saves." It was the name announced by the angel to Mary, and it was the name given to him eight days after his birth (2:21). Simeon associates this salvation with "a light for the Gentiles" and "glory for your people Israel". These references echo Isaiah 42:6 and 46:13, two passages from Isaiah's book of Israel's consolation that associate Israel's salvation with light for the Gentiles and its glory (the opposite of the shame from which it is redeemed).
The reaction of Joseph and Mary to what Simeon said was amazement. It is the same amazement that gripped everyone who heard the message of the shepherds (2:18). This reaction gives Simeon the opportunity to prophesy about the child. It is a two-part prophecy: first about the child, and second about the mother.
Behold, this child is appointed
for the fall and rising of many in Israel,
and as a sign that will be spoken against
and a sword will pierce through your own soul also,
so that thoughts from many hearts may be revealed.”
Luke 2:34-35
The first part of the prophecy is about the manner of man Jesus will be. Like the prophets of old, he will be spoken against and like the prophet Jeremiah, he will be the center of controversies. The second prophecy, like an aside, is for the mother: she too will be involved. The dagger that Simeon mentions here is the sword of discrimination (cf. Ezekiel 14:17, also Matthew 10:34). Mary too will be challenged by her son.
Finally, closing the narrative is the appearance of Anna, daughter of Phanuel. Her words about the child are presented in summary manner. The interest of Luke is to present her in tandem with Simeon. She speaks about the child, Luke writes, to all those who have been waiting for the redemption of Jerusalem. Her announcement points to Jesus' victorious entrance into Jerusalem later on, and the salvific act that will be enacted there.
A Note on the Feast of the Holy Family
This selection from Luke is used in the liturgy of the Feast of the Holy Family. It is paired with Sirach 3:2-6.12-14, a passage that reads like a commentary on the fourth commandment: Honor your father and your mother. This pairing is suggestive in that the liturgy focuses on the presentation of Joseph, Mary and their child as the Lord's devotees. In fact, Luke presents them as a devout family, like Zechariah and Elizabeth who are described as "righteous before God, walking blamelessly in all the commandments and statutes of the Lord (1:6)". The second reading, Colossians 3:12-21 is a Pauline exhortation for the Church at Colossae in general and for families in particular.
