ACC ~ Luke 2 v22 - 40

OVERVIEW:

Seventy weeks after the announcement of John’s birth to Zechariah by the angel Gabriel and forty days after his birth, Jesus comes to his temple to fulfill the Torah for the second time. He comes from his circumcision to the altar just as we, after baptism, come to the sacrament of his body and blood (BEDE). The closed womb of virginity that Jesus opens is signified by the east door of the temple, through which only the high priest may enter (JEROME). Joseph and Mary were of a “humble state,” that is, too poor to be able to afford a lamb. Their offering was marked by poverty, simplicity and chastity (ORIGEN). The true sacrifice of Christ was the chastity of his body and the grace of his spirit (AMBROSE).

Simeon is portrayed like the other Old Testament saints in the infancy narrative (Zechariah, Elizabeth, Mary and Joseph). He and Anna are portrayed here as representatives of the synagogue (BEDE). Simeon is privileged to see Jesus in the flesh, but this is the same way everyone sees Jesus when they grasp him with the eyes of faith (AUGUSTINE). Simeon is now set free to depart in peace according to the Lord’s word, for he sees in Jesus release from the bondage of a fallen world (ORIGEN). Simeon embodies in himself priesthood and prophecy, and what he presents to Jesus are the keys of the priestly and prophetic offices that unlock the sins that bind humanity (EPHREM THE SYRIAN). Simeon has seen salvation in this infant Jesus, because Jesus is salvation (BASIL THE GREAT). The mystery of Christ is revealed: he is a light to the Gentiles and glory to Israel (CYRIL OF ALEXANDRIA). Jesus is the occasion for the fall of the Jews and the resurrection of the Gentiles (AMPHILOCHIUS). Jesus’ words and actions will be spoken against because he will not meet human expectations; everything about him is a sign to be contradicted (ORIGEN).

There are a number of interpretations of the sword passing through Mary’s soul. One accents Mary’s sorrow at the crucifixion of her son (JOHN OF DAMASCUS). Another suggests that it is Mary as the mother of God who removes the sword protecting paradise because of the sin of Eve (EPHREM THE SYRIAN). Another brings out the idea that she, like the other disciples, has misunderstood Jesus’ destiny. An additional possibility, corresponding with Luke’s earlier portrayal of Mary as the personification of Israel, sees the sword as God’s revelation in Jesus’ words and deeds throughout his ministry (AMBROSE, BASIL THE GREAT), that is, the sword of the Spirit. The revealing of many hearts refers to the swift healing that will take place for those who have fallen into doubt and rejection because of the crucifixion (BASIL THE GREAT).

Simeon’s words confirm that women too can be saved (ORIGEN). Even in widowhood, Anna bears witness, and through her, so also does her father and her tribe (THEOPHYLACT). Anna represents the church, and the number of her years—eighty-four—is sacred (BEDE, AMBROSE). The scene closes with a shift from the temple in Jerusalem to the village of Nazareth in Galilee. Jesus is filled with wisdom, even from the time he was an infant (ORIGEN). His increase is according to his human nature, which remains for us a mystery (CYRIL OF ALEXANDRIA). Why Luke leaves out the flight to Egypt is explained by reading his Gospel and discerning its purpose (BEDE).

2:22-24 | The Presentation in the Temple

MARY AND JESUS PLACE THEMSELVES UNDER THE LAW

BEDE: Mary, God’s blessed mother and a perpetual virgin, was, along with the Son she bore, most free from all subjection to the law. The law says that a woman who “had received seed” [1] and given birth was to be judged unclean and that after a long period she, along with the offspring she had borne, were to be cleansed by victims offered to God. So it is evident that the law does not describe as unclean that woman who, without receiving man’s seed, gave birth as a virgin. Nor does it so describe the son who was born to her. Nor does it teach that she had to be cleansed by saving sacrificial offerings. But as our Lord and Savior, who in his divinity was the one who gave the law, when he appeared as a human being, willed to be under the law. … So too his blessed mother, who by a singular privilege was above the law, nevertheless did not shun being made subject to the principles of the law for the sake of showing us an example of humility. HOMILIES ON THE GOSPELS 1.18. [2]

[1] Lev 12:2 LXX.

[2] CS 110:180*.

THE CLOSED WOMB JESUS OPENS IS THE EAST DOOR OF THE TEMPLE

JEROME: All heretics have gone astray by not understanding the mystery of his nativity. The statement “he who opens the womb shall be called holy to the Lord” is more applicable to the special nativity of the Savior than to that of all men, for Christ alone opened the closed doors of the womb of virginity, which nevertheless remained permanently closed. This is the closed east door, through which only the high priest enters and leaves, and nevertheless it is always closed. AGAINST THE PELAGIANS 2.4. [1]

[1] FC 53:299.

SACRIFICES SHOW THE POVERTY OF MARY AND JOSEPH

ORIGEN: For this reason it seems wonderful that the sacrifice of Mary was not the first offering, that is, “a lamb a year old,” but the second, since “she could not afford” [1] the first. For as it was written about her, Jesus’ parents came “to offer a sacrifice” for him, “according to what is said in the law of the Lord, ‘a pair of turtledoves, or two young pigeons.’” But this also shows the truth of what was written, that Jesus Christ “although he was rich, became a poor man.” [2] Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, “But you, O Bethlehem Ephratha, who are little to be among the clans of Judah,” [3] and the rest. HOMILIES ON LEVITICUS 8.4.3. [4]

[1] See Lev 5:7.

[2] 2 Cor 8:9.

[3] Mic 5:2.

[4] FC 83:159-60**.

CHASTITY OF BODY AND GRACE OF THE SPIRIT

AMBROSE: Let us come now to the turtledove, chosen as a chaste victim by the law of God. Hence, when the Lord was circumcised, the dove was offered, because it is written in the law that there should be a presentation of “a pair of turtledoves or two young pigeons.” [1] For this is the true sacrifice of Christ: chastity of body and grace of the spirit. Chastity belongs to the turtledove; grace, to the pigeon. SIX DAYS OF CREATION 5.19.62. [2]

[1] Lev 12:8.

[2] FC 42:210.

2:25-27 | Simeon Waits for the Consolation of Israel

SIMEON AND ANNA REPRESENT BOTH SEXES AWAITING REDEMPTION

BEDE: Simeon and Anna, a man and a woman of advanced age, greeted the Lord with the devoted services of their professions of faith. As they saw him, he was small in body, but they understood him to be great in his divinity. Figuratively speaking, this denotes the synagogue, the Jewish people, who, wearied by the long awaiting of his incarnation, were ready with both their arms (their pious actions) and their voices (their unfeigned faith) to exalt and magnify him as soon as he came. They were ready to acclaim him and say, “Direct me in your truth and teach me, for you are my saving God, and for you I have waited all the day.” [1] What needs to be mentioned, too, is that deservedly both sexes hurried to meet him, offering congratulations, since he appeared as the Redeemer of both. HOMILIES ON THE GOSPELS 1.18. [2]

[1] Ps 25:5 (24:5 LXX).

[2] CS 110:183.

SIMEON SEES CHRIST IN THE FLESH

AUGUSTINE: The just Simeon saw him with his heart, because he recognized the infant. He saw him with his eyes, because he took the infant in his arms. Seeing him in both ways, recognizing the Son of God, and cuddling the one begotten of the Virgin, he said, “Now, Lord, you are letting your servant go in peace, since my eyes have seen your salvation.” Notice what he said. You see, he was being kept until he should see with his eyes what he already perceived with faith. He took the baby body, he cradled the body in his arms. On seeing the body, that is, on perceiving the Lord in the flesh, he said, “My eyes have seen your salvation.” How do you know this is not the way in which all flesh is going to see the salvation of God? SERMON 277.17. [1]

[1] WSA 3 8:44.

2:28-32 | Simeon’s Song - The Nunc Dimittis

SIMEON SEES IN JESUS RELEASE FROM BONDAGE

ORIGEN: Simeon knew that no one could release a man from the prison of the body with hope of life to come, except the anointed One whom he enfolded in his arms.

Hence he also says to him, “Now you dismiss your servant, Lord, in peace. For, as long as I did not hold Christ, as long as my arms did not enfold him, I was imprisoned and unable to escape from my bonds.” This is true not only of Simeon but of the whole human race. Anyone who departs from this world, anyone who is released from prison and the house of those in chains, to go forth and reign, should take Jesus in his hands. He should enfold him with his arms and fully grasp him in his bosom. Then he will be able to go in joy where he longs to go. …

Then he entered the temple—but not by chance or naively. He came to the temple in the Spirit of God. … If you wish to hold Jesus, and to embrace him with your hands, and to be made worthy of leaving prison, you too must struggle with every effort to possess the guiding Spirit. Just come to God’s temple. See, you stand now already in the temple of the Lord Jesus, his church. This is the temple built from living stones. [1] HOMILIES ON THE GOSPEL OF LUKE 15.1-3. [2]

[1] 1 Pet 2:5.

[2] FC 94:62-63*.

SIMEON EMBODIES PROPHECY AND PRIESTHOOD

EPHREM THE SYRIAN: The Son came to the servant not to be presented by the servant, but so that, through the Son, the servant might present to his Lord the priesthood and prophecy that had been entrusted to his keeping. Prophecy and priesthood, which had been given through Moses, were both passed down, and came to rest on Simeon. He was a pure vessel who consecrated himself, so that, like Moses, he too could contain them both. These were feeble vessels that accommodated great gifts—gifts that one might contain because of their goodness but that many cannot accept, because of their greatness. Simeon presented our Lord, and in him he presented the two gifts he had, so that what had been given Moses in the desert was passed on by Simeon in the temple. Because our Lord is the vessel in which all fullness dwells, [1] when Simeon presented him to God, he poured out both of these upon him: the priesthood from his hands and prophecy from his lips. The priesthood had always been on Simeon’s hands, because of ritual purifications. Prophecy, in fact, dwelt on his lips because of revelations. When both of these saw the Lord of both of these, they were combined and were poured into the vessel that could accommodate them both, in order to contain priesthood, kingship and prophecy.

That infant who was wrapped in swaddling clothes by virtue of his goodness was also dressed in priesthood and prophecy by virtue of his majesty. Simeon dressed him in these and presented him to the one who had dressed him in swaddling clothes. Then, as the old man returned him to his mother, he returned the priesthood with him. And when he prophesied to her about him: “This child is destined for the downfall and rising,” he gave her prophecy with him as well.

So Mary took her firstborn and left. Although he was visibly wrapped in swaddling clothes, he was invisibly clothed with prophecy and priesthood. Thus, what Moses had been given was received from Simeon, and it remained and continued with the Lord of these two gifts. The former steward and the final treasurer handed over the keys of priesthood and prophecy to the one in authority over the treasury of both of these. This is why his Father gave him the Spirit without measure, [2] because all measures of the Spirit are under his hand. And to indicate that he received the keys from the former stewards, our Lord said to Simon, “I will give you the keys of the kingdom of heaven.” [3] Now how could he give them to someone unless he had received them from someone else? So the keys he had received from Simeon the priest, he gave to another Simeon, the apostle. So even though the Jewish nation did not listen to the first Simeon, the Gentile nations would listen to the other Simeon. HOMILY ON OUR LORD 53.1-54.1. [4]

[1] Col 2:9.

[2] Jn 3:34.

[3] Mt 16:19.

[4] FC 91:328-30*.

CHRIST IS SALVATION

BASIL THE GREAT: Now, it is a custom in Scripture to call the Christ of God, salvation, as Simeon says: “Now let your servant depart in peace, O Lord, because my eyes have seen your salvation.” Therefore let us subject ourselves to God, because from him is salvation. He explains what salvation is. It is not some mere active force, which provides us with a certain grace for deliverance from weakness and for the good health of our body. What then is salvation?

“For he is my God and my Savior: he is my protector, I shall be moved no more.” [1] The Son, who is from God, is our God. He himself is also Savior of the human race, who supports our weakness, who corrects the disturbance that springs up in our souls from temptations. HOMILY ON PSALM 61.2. [2]

[1] Ps 61:3 LXX.

[2] FC 46:343*.

THE MYSTERY OF CHRIST:

LIGHT TO GENTILES, GLORY TO ISRAEL

CYRIL OF ALEXANDRIA: The mystery of Christ had been prepared even before the very foundation of the world but was manifested in the last ages of time. It became a light for those who in darkness and error had fallen under the devil’s hand. These were they “who serve the creature instead of the Creator,” [1] worshiping moreover the dragon, the author of evil, and the impure throng of devils, to whom they attach the honor due God. Yet God the Father called them to the acknowledgment of the Son who is the true Light. …

Christ therefore became the Gentiles’ light for revelation, but also for the glory of Israel. For even granting that some of them proved insolent and disobedient, and with minds that did not understand, yet there is a remnant there, saved and admitted to glory through Christ. The first fruits of these were the divine disciples, the brightness of whose renown lightens the whole world.

In another sense, Christ is the glory of Israel, for he came out of Israel according to the flesh, though he is God over all, and blessed for evermore. Amen. [2] COMMENTARY ON LUKE, HOMILY 4. [3]

[1] Rom 1:25.

[2] Rom 9:5.

[3] CGSL 60-61**.

2:33-35 | Simeon’s Prophecy

FOR THE FALL OF THE JEWS, THE RESURRECTION OF THE GENTILES

AMPHILOCHIUS: He is set for the fall of the unbelieving Jews, but for the resurrection of the believing Gentiles. “And for a sign that is spoken against.” The cross is a sign that is spoken against. Why? Because many who did not believe denied him at the cross. They ridiculed it both by deeds and words. They gave him vinegar to drink, offered him gall for his thirst, twisted a wreath of thorns to put on his brow, pierced his side with a spear, struck him with their hands, and shouted at him with offensive clamor: “He saved others, but cannot save himself.” [1] ORATION 2.8, ON THE PRESENTATION OF THE LORD. [2]

[1] Mt 27:42.

[2] SSGF 1:175-79; CPG 3:64-67.

EVERYTHING ABOUT JESUS IS A SIGN THAT IS SPOKEN AGAINST

ORIGEN: Everything that the plain narrative recounts about the Savior is spoken against. The Virgin is a mother. This is “a sign that is spoken against.” “The Marcionites speak against this sign and insist that he was not born of a woman.” The Ebionites speak against this sign and say that he was born of a man and a woman in the same way as we are born. He had a human body.

There is still another “sign that is spoken against.” Some say that he came down from heaven. Others say that he had a body like ours, so that he could also redeem our bodies from sin by the likeness of his body to ours and give us hope of the resurrection. He rose from the dead. This is also “a sign that is spoken against.” How did he rise? Was he just as he was when he died, or did he surely rise into a body of a better substance? …

I myself think that even the fact that the mouths of the prophets foretold him is a sign that is spoken against. … It does not mean that those who believe in him speak against these signs. We know indeed that everything that Scripture records is true. But, for unbelievers, all things that are written about him are “a sign that is spoken against.” HOMILIES ON THE GOSPEL OF LUKE 17.4-5. [1]

[1] FC 94.72-73**.

THE SWORD THAT PASSES THROUGH MARY IS HER GRIEF

JOHN OF DAMASCUS: However, this blessed one, who had been found worthy of gifts surpassing nature, did at the time of the passion suffer the pangs which she had escaped at childbirth. When she saw him put to death as a criminal—the man she knew to be God when she gave birth to him—her heart was torn from maternal compassion and she was rent by her thoughts as by a sword. This is the meaning of “and a sword will pierce through your own soul.” But her grief gave way to the joy of the resurrection, the resurrection which proclaimed him to be God who had died in the flesh. ORTHODOX FAITH 4.14. [1]

[1] FC 37:366.

MARY REMOVES THE SWORD PROTECTING PARADISE BECAUSE OF EVE

EPHREM THE SYRIAN: Simeon said likewise, “You will remove the sword.” Mary removed the sword that protected Paradise because of Eve. [1] Alternatively, “you will remove the sword,” that is, a denial. For the Greek says clearly, the inner thoughts of a great number will be revealed, that is, the thoughts of those who had doubted. For he said, “You will remove the sword.” Indeed, you too will doubt, because she thought that he was the gardener. [2] Mary wondered at his birth, it is said, and at his conception. She recounted to others how she had conceived, and indeed how she had given birth. Those who had doubted it were comforted by the wonderment of her word. COMMENTARY ON TATIAN’S DIATESSARON 2.17. [3]

[1] Gen 3:24.

[2] Jn 20:15.

[3] ECTD 67-68*.

THE SWORD THAT PIERCES MARY IS THE WORD OF GOD

AMBROSE: “And a sword will pierce through your own soul.” Neither Scripture nor history tells us that Mary departed this life by a violent death. For it is not the soul but the body that can be pierced by a material sword. This, therefore, proves that Mary was not unaware of the heavenly mystery: “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.” [1] God’s Word exposes the thoughts and intents of the heart, because all things are open and naked to the eyes of Mary’s Son, to whom the secrets of our conscience are visible. EXPOSITION OF THE GOSPEL OF LUKE 2.61. [2]

[1] Heb 4:12.

[2] SSGF 1:180; CSEL 32 4:74; EHG 60**.

SWIFT HEALING REVEALS THE HEARTS OF THOSE WHO WERE SCANDALIZED

BASIL THE GREAT: “That the thoughts of many hearts may be revealed” means that after the scandal which happened at the cross of Christ to both the disciples and to Mary herself, some swift healing will follow from the Lord, confirming their hearts in their faith in him. Thus we see that even Peter, after having stumbled, clung more firmly to his faith in Christ. What was human, therefore, was proven unsound in order that the power of the Lord might be manifested. LETTER 260. [1]

[1] FC 28:231-32.

2:36-38 | Anna Waits for the Redemption of Jerusalem

ANNA’S PROPHECY SHOWS THAT WOMEN WILL BE SAVED

ORIGEN: Because it was necessary that women too should be saved, after Simeon there came a woman who was a prophet. Scripture says of her, “And Anna was a prophetess, a daughter of Phanuel, from the tribe of Asher.” How beautiful the order is! The woman did not come before the man. First came Simeon, who took the child and held him in his arms. Then came the woman. Her exact words are not recorded. But the account says in general terms that “she gave praise to the Lord and spoke about him to everyone who was awaiting the redemption of Jerusalem.” HOMILIES ON THE GOSPEL OF LUKE 17.9. [1]

[1] FC 94:74*.

ANNA’S FATHER AND TRIBE BEAR WITNESS

THEOPHYLACT: The Evangelist continues with this account of Anna. He lists both her father and her tribe, so that we might be convinced he is speaking the truth. He is summoning, as it were, many witnesses who knew her father and her tribe. THE EXPLANATION OF THE HOLY GOSPEL ACCORDING TO ST. LUKE 2. [1]

[1] EBT 37.

ANNA REPRESENTS THE CHURCH WIDOWED BY THE DEATH OF HER SPOUSE

BEDE: In a mystical sense Anna stands for the church, which in this present world is as it were widowed by the death of her Spouse. Even the number of the years of her widowhood designates the time in which the church, continuing on in the body, sojourns afar from her Lord. Seven times twelve make eighty-four. And seven relates to the full course of this world, which was wrought in seven days. But twelve belongs to the completeness of the apostolic teachings. Whoever, therefore, whether the universal church or anyone of the faithful, devotes the whole course of life to apostolic labors, is praised as serving the Lord for eighty-four years.

The period of seven years during which she lived with her husband is in accord with the time of the Lord’s incarnation. For as I have said, the completeness of time is to be expressed by the number seven. Here because of the special quality of the Lord’s majesty, the simple number of seven years expresses, in sign of its perfection, the time in which he taught while clothed in the flesh. It also favors the mysteries of the church that Anna is interpreted as the Lord’s grace, that she is the daughter of Phanuel, who is called the face of the Lord, and descended from the tribe of Ashur, that is, blessed with children. [1] EXPOSITION OF THE GOSPEL OF LUKE 2.38. [2]

[1] Deut 33:24.

[2] SSGF 1:168-69*.

ANNA’S AGE IS SACRED

AMBROSE: Anna, who, by reason of her years of widowhood and her virtues, is set before us as wholly worthy of belief, announces that the Redeemer of all people has come. … Not without purpose, however, does he make mention of the eighty-four years of her widowhood, because both the seven twelves and the two forties seemed to imply a number that is sacred. EXPOSITION OF THE GOSPEL OF LUKE 2.62. [1]

[1] SSGF 1:180*; CSEL 32 4:74.

2:39-40 | The Child’s Physical and Spiritual Growth

JESUS IS FILLED WITH WISDOM

ORIGEN: In the Gospel of Luke, the Holy Spirit writes this of him before he reached the age of twelve: “But the boy grew and was strengthened, and he was filled with wisdom.” Human nature itself does not permit this, that wisdom is perfected before the twelfth year of life. It is one thing to participate in wisdom, another thing to be filled with wisdom… .

The Son of God “had emptied himself,” [1] and, for that reason, again he is filled with wisdom. “And the grace of God was upon him.” He possessed the grace of God not when he reached young manhood, not when he taught openly, but already when he was a small child. HOMILIES ON THE GOSPEL OF LUKE 19.1-2. [2]

[1] Phil 2:7.

[2] FC 94:80-81.

THE WORD MANIFESTED WISDOM PROPORTIONAL TO THE AGE THE BODY ATTAINED

CYRIL OF ALEXANDRIA: Do not think to yourself, “How can God grow?” “How can he who gives grace to angels and to men receive fresh wisdom?” Rather reflect upon the great skill with which we are initiated into his mystery. For the wise Evangelist did not introduce the Word in his abstract and incorporeal nature. He says of him that “he increased in stature and wisdom and grace,” but after having shown that he was born in the flesh of a woman and took our likeness, he then assigns to him these human attributes. Only then does he call him a child and say that he grew in stature, as his body grew little by little, in obedience to corporeal laws. So he is said also to have increased in wisdom, not as receiving fresh supplies of wisdom. God is perceived by the understanding to be entirely perfect in all things and altogether incapable of being destitute of any attribute suitable to the Godhead. So God the Word gradually manifested his wisdom proportionally to the age which the body had attained.

The body then advances in stature, and the soul, in wisdom. The divine nature is capable of increase in neither one nor the other, seeing that the Word of God is all perfect. With good reason be connected the increase of wisdom with the growth of the bodily stature, because the divine nature revealed its own wisdom in proportion to the measure of the bodily growth. COMMENTARY ON LUKE, HOMILY 5. [1]

[1] CGSL 63-64**.

WHY LUKE OMITS THE FLIGHT TO EGYPT

BEDE: Luke here omits that which he knew was already sufficiently recorded by Matthew. After this the Lord, lest he be discovered and slaughtered by Herod, was taken into Egypt by his parents. When Herod was dead, he returned finally to Galilee, and began to live in his own village of Nazareth. Individual Evangelists are prone to omit certain things, which they see were recorded by others, or which they foresee in the Spirit will be recorded by others, so that in the continuous thread of their narration nothing seems omitted. What has thus been passed over, the diligent reader will discover by carefully going through each of the Gospels in turn. EXPOSITION OF THE GOSPEL OF LUKE 2.39. [1]

[1] SSGF 1:168-69.