who were present during the presentation and dedication

Jesus’ Dedication In The Temple

Have you ever wondered why the Holy Spirit told us about the shepherds at the time of the birth of Jesus? Was it not enough to tell us that Jesus was born? Yet, the Holy Spirit tells us in Luke 2 that an angel appeared to a group of shepherds. We do not know how many shepherds were present or if they were kind, short, or fat. That was not important. God only wanted us to know that angels had visited the shepherds and that they then visited Jesus. Why? I believe the answer is simple. He wants us to know that the birth of Jesus was a cosmic event. Did angels announce your birth? They sure did not announce my birth. But the angels announced Jesus’ birth because God came to earth in human form. He was the Savior of the world. The angel said, ” . . . for today in the city of David there has been born for you a Savior . . . ” The angel did not say that Jesus would become the Savior. No, he said that Jesus was the Savior. God had already planned His death, and it was so certain that one could already say that He was the Savior. The stunning event of the angels and the shepherds was a sign that God was intervening in human history. God was among us.

Naming of Jesus

After the shepherds found Jesus, they left and delivered their flocks to Jerusalem and then returned home. Eight days later Mary and Joseph had their baby boy circumcised and named him Jesus.

And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb.  Luke 2:21 (NASB)

John the Baptist had also been circumcised and named on the eighth day (Luke 1:57-66). Both sets of parents were obedient to God’s command about circumcision in Leviticus 12:3. It was the custom of the time to name a male baby on the day of his circumcision. Modern medicine indicates that the eighth day would have been the best time for the circumcision to be performed.

Just like Zacharias and Elizabeth, Joseph and Mary named their baby boy according to the command of the angel Gabriel. Joseph and Mary were faithful parents. The event of the shepherds would have been an encouragement to Jesus’ parents that He was in fact someone very unusual. Just as their obedience was a sign that they believed and trusted God, our obedience proves the same thing. Our obedience proves that we believe God is not just a myth but that He is real. Otherwise, why would anyone want to obey?

Jesus’ Dedication

About 33 days after Jesus’ circumcision, or 40 days after His birth, His parents took Him to Jerusalem to be dedicated to the Lord. According to Leviticus 12:4-5, every male child was to be brought to the temple in Jerusalem for dedication to the Lord at the completion of a mother’s purification.

And when the days for their purification according to the law of Moses were completed, they brought Him up to Jerusalem to present Him to the Lord (as it is written in the Law of the Lord, “EVERY firstborn MALE THAT OPENS THE WOMB SHALL BE CALLED HOLY TO THE LORD”), and to offer a sacrifice according to what was said in the Law of the Lord, “A PAIR OF TURTLEDOVES OR TWO YOUNG PIGEONS.” Luke 2:22-24 (NASB)

Once again His parents were being faithful to the Lord. His dedication to the Lord God involved the sacrifice of some animals. Leviticus 12:7-8 says that Joseph and Mary could have offered either a lamb or two turtle doves or two pigeons.

Then he shall offer it before the LORD and make atonement for her, and she shall be cleansed from the flow of her blood. This is the law for her who bears a child, whether a male or a female. “But if she cannot afford a lamb, then she shall take two turtledoves or two young pigeons, the one for a burnt offering and the other for a sin offering; and the priest shall make atonement for her, and she will be clean.” Leviticus 12:7-8 (NASB)

The offering was an atonement for Mary’s purification, and it was to be performed by a priest. The atonement was apparently not for a mother’s sin, but was symbolic of a mother’s “uncleanliness” due to her bleeding.

What kind of sacrifice did Joseph and Mary offer at the temple? The Holy Spirit says that they offered some birds and not a lamb. This means that they were poor. When we look at the gospel events, we discover that Jesus’ ministry was not primarily to the rich but to the poor. He healed the poor and warned the rich. He said that it was hard for the rich to enter heaven because they were content with their riches and themselves. The scriptures indicate that God has great compassion for the poor. Throughout scripture God encourages us to help the sick, widows, orphans, and those in prison. Is that why Jesus was born to poor parents? He was born into a poor family. He died as a poor man, and was buried in a rich man’s tomb. Jesus knows what it is like to be poor. God loves the poor and rejects the cold hearted, self-righteous rich man. God wants us to care for those who have less than we do. He cares for the poor.

Simeon – A Spirit Filled Man

Next, we are told that while Joseph and Mary were at the temple, a man named Simeon found them.

And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ.  Luke 2:25-26 (NASB)

He had been looking for the Messiah or the consolation of Israel. He was full of the Holy Spirit, and the Holy Spirit had told Simeon that he would not die until he saw the Messiah or the Lord’s Christ. God loved Simeon! God cared about the man so much that He promised this man that he would live until he saw Jesus. God is in the business of answering prayers and making promises. Simeon is just one example. God answered prayers yesterday, and He is answering prayers today of people around the world. He provides greater blessings than slot machines, gambling casinos, hospitals, and gifts at birthday parties. His blessings are from His heart to your heart.

Simeon’s Blessing

So Simeon came to the temple not because he thought it would be a good day to visit but because he was led by the Holy Spirit.

And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, then he took Him into his arms, and blessed God, and said, “Now Lord, You are releasing Your bond-servant to depart in peace, according to Your word; for my eyes have seen Your salvation, which You have prepared in the presence of all peoples, A LIGHT OF REVELATION TO THE GENTILES, and the glory of Your people Israel.” Luke 2:27-32 (NASB)

Now that is being sensitive to the Holy Spirit. Would you like to be that sensitive to the Holy Spirit? Notice that Simeon was described as being a righteous and devout man. He was looking for the Messiah. Are you righteous? Are you devoted to God? Do you love God so much that you are looking for His return? These are traits of a godly man or woman. A godly, devout man or woman wants to meet God and to see Him. That was true of Simeon.

Did you notice that Simeon said Jesus would be a light to the Gentiles? Of all the various faiths, Christianity is the only one that provides prophecy and historical facts to authenticate its spiritual message. No other sacred book compares to it. The message of God is unique. It would need to be. The Bible is light because it is truth!

When Simeon found Jesus, he held Jesus in his arms and blessed Him. Simeon understood that the baby in his arms was the Savior for sinners and the King of kings. This was no ordinary baby. It would have been fun to have watched the face of Jesus’ parents while Simeon blessed Him. How did Joseph and Mary respond? What did they think?

And His father and mother were amazed at the things which were being said about Him. Luke 2:33 (NASB)

God was blessing and reassuring this poor couple one more time that this child was very unusual. He was unique. Joseph needed to hear this again. His wife had told him the truth. Mary needed reassurance.

Simeon’s Warning

Then Simeon turned and warned Mary. He must have been looking at her face – looking into her eyes when he gave her this warning,

And Simeon blessed them and said to Mary His mother, “Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed – and a sword will pierce even your own soul — to the end that thoughts from many hearts may be revealed.” Luke 2:34-35 (NASB)

Jesus was going to be rejected by many and die a painful death. She would suffer greatly, and that all came true when she stood at the foot of the cross 33 years later looking up at her first born dying on a wooden cross. She did not understand Simeon completely but she would some day.

Most of us understand these comments except for the last one, “to the end that thoughts from many hearts may be revealed.” What did Simeon mean? He was saying that the true motivations and intentions of peoples’ hearts toward Jesus would be revealed at the end. Yes, Jesus would have followers. Yes, many would be healed during His ministry and rejoice in His teaching. Some would welcome Him as king one day with palm leaves on the ground, but many of them would not really care about Jesus. They would only care about themselves, what they could get. They could just as easily ask for His death and they did one day when it pleased them. Many were fickle. They were heartless, forgetful folks. Yet, there would be those like His mother and others, including a thief on the cross, who would want a Savior who would rescue them from their sins. They knew in their hearts who He was. They believed that He was the Savior of the world. He was the King!

Anna – The Prophetess

Had Joseph and Mary asked God to encourage them? We do not know, but God planned to encourage them with both Simeon and now a faithful and devout woman named Anna. She was 84 years of age.

And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced in years and had lived with her husband seven years after her marriage, and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers. At that very moment she came up and began giving thanks to God, and continued to speak of Him to all those who were looking for the redemption of Jerusalem. Luke 2:36-38 (NASB)

We are told that she was from the tribe of Asher. Now for those who wonder about the “ten lost tribes of Israel” from the northern part of the land of Canaan, this passage tells us that the tribes were not lost. Asher was one of those tribes in northern Israel. Now if Anna was from Asher, God did not lose them, and they were not lost in Jesus’ day. God knows where they are.

Anna was dedicated to God. We are told that she never left the temple. She was a prayer warrior. Probably few women have been more committed to prayer than this godly woman. Somehow God told her that her Messiah was in the temple, and so she approached Jesus and began to thank Him. She knew the baby was her Messiah! We do not know what she said to Jesus’ parents. It would have been wonderful to have been there and to have listened. Then Anna started telling others about the One she had waited for – her Messiah!

Angels appeared, offered praise to God, and shepherds visited a baby – God in human flesh. Those are great cosmic birthday announcements. The Holy Spirit spoke; Simeon honored Jesus with praise, and a mother’s heart was warned about a sad day to come. The Holy Spirit helped an 84 year old woman know that her Messiah had arrived, and then she told everyone who would listen that her Messiah had come.

Why did God do this? Why did God speak to a group of shepherds, a prophet, and a prophetess? Why? He did it for the shepherds, for Simeon and Anna, and He did it for a poor couple – Joseph and Mary. God cared about them. The God of the universe cares about us. He took time and paid special attention to some longing hearts – hearts longing to know the Messiah. Maybe they did not realize that their Messiah was God in the flesh, but they would some day. In the process, God revealed His heart. He revealed that He loves us. He cares about individuals – men and woman. He loves the poor as well as the rich. God has a compassionate heart. He granted an old man’s request and ministered to an old woman’s heart. Wow! Wouldn’t it be great if today’s pastors cared more for the older generation than they do today? Recently, a pastor told me that his church was designed for the 20-30’s generation. He would not even be interested in meeting the need of a Simeon or Anna in his church. But God is and does! God calls us to honor the aged in Leviticus 19:32.

The visit of the shepherds and the events with Simeon and Anna are not afterthought additions to the events surrounding the birth of Jesus. They reveal God’s heart and they point us to Jesus. Jesus was the God-Messiah. He was not just any normal human baby. Jesus is God who came in human flesh. Jesus is the Christ. There was no other. There is no other. He is the One! Jesus is the One!

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BIBLE HISTORY DAILY

Mary, simeon or anna: who first recognized jesus as messiah.

THE PRESENTATION IN THE TEMPLE. When Joseph (far left) and Mary (left of center) bring baby Jesus to the Jerusalem Temple, they are greeted by Simeon, who embraces the baby, and Anna, the New Testament’s only prophetess, shown at right with a scroll, in this 1342 tempera painting by Ambrogio Lorenzetti. Simeon instantly and independently recognizes Jesus as messiah. Anna begins to preach: “She came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.” Both are quicker than Mary to comprehend who Jesus is. Uffizi/Scala/Art Resource, NY

Being first to hear doesn’t always mean being first to understand. In Luke’s birth narrative, Mary is the first to be told that Jesus will be the messiah. Luke adds that she “treasures the words” the angel Gabriel speaks to her. But Mary is also puzzled by the divine message; she is “perplexed” when the angel greets her and must “ponder” the meaning of his words (Luke 1:29; see also 2:19). In this, Mary contrasts sharply with Simeon and Anna, two elderly individuals who happen to be in the Temple when Joseph and Mary bring the infant Jesus to Jerusalem for the first time.

According to Luke 2:22–24, “[Joseph and Mary] brought him up to Jerusalem to present him to the Lord (as it is written in the law of the Lord, ‘Every firstborn male shall be designated as holy to the Lord’ [quoting Exodus 13:2, 12]) and they offered a sacrifice according to what is stated in the law of the Lord, ‘a pair of turtledoves or two young pigeons’ [based on Leviticus 12:2–8].”

At the Temple, the family is approached by a man named Simeon, who has been told by the Holy Spirit that he will not die until he has seen the messiah. (The same Spirit told him to go to the Temple that day, too.) Simeon takes Jesus in his arms and praises God: “Master, now you are dismissing your servant in peace, according to your word; for my eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel” (Luke 2:28–32). Having seen the messiah, Simeon is now prepared to die.

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Anna then approaches the Holy Family. She, too, recognizes Jesus as messiah, but she has a very different reaction: “At that moment, she came and began to speak about the child to all who were looking for the redemption of Jerusalem” (Luke 2:38). She is 84 years old, according to Luke, and she does not want to die: She wants to proselytize. Like the disciples who will follow her, she is driven to bear witness to what she has seen. Mary was the first to have the good news announced to her, but Anna is the first woman to understand fully and proclaim the good news.

This is because in addition to being a proselytizer, Anna is a “prophetess” (Luke 2:36). In fact, she is the only woman in the New Testament explicitly described as a “prophetess.” She then stands in the line of figures like the judge, military leader and prophetess Deborah and the Jerusalem prophetess Huldah, who, in the days of King Josiah, was asked to verify that an ancient scroll (a form of Deuteronomy) discovered during Temple renovations was indeed the word of God (2 Kings 22).

Unlike Simeon, Anna is not just visiting the Temple for the day; she is there all the time. According to Luke, Anna “never left the Temple but worshiped there with fasting and prayer night and day” (Luke 2:37). Perhaps she was part of some sort of order of widows (Luke tells us her husband died after only seven years of marriage) who had specific religious functions in the Temple. She may have been able to undertake this role in the Temple because she was no longer in periodic states of ritual impurity caused by menstruation.

Learn more about Anna in Robin Gallaher Branch’s Bible History Daily article “Anna in the Bible.”

Mary startles when Gabriel and God the Father appear in her home and interrupt her prayers. In Lorenzo Lotto’s unusual rendition of the Annunciation, dated to 1535, Mary’s cat is equally frightened by the divine apparition. According to Luke, Mary treasures the angel’s message, but does not fully understand it. Only after years of “pondering the message in her heart” does she become a true follower of Jesus.” Museo Civico, Recanati, Italy/Scala/Art Resource, NY.

Luke may also have seen Anna as the second witness in or around the Temple needed to validate Jesus’ significance. Deuteronomy 19:15 stresses the importance of having two witnesses to validate an event.

The pairing of Simeon and Anna reflects Luke’s penchant for male-female parallelism when he writes about the recipients of divine blessing and salvation. The story of Jesus’ birth is framed by two such stories—that of Elizabeth and Zechariah in Luke 1 and Anna and Simeon in Luke 2. Interestingly, in both, the woman is portrayed as the more positive example of discipleship. The women are not only more receptive to the message, they are more willing to act upon it, with Elizabeth realizing that her cousin is carrying the messiah and praising God for this blessing and Anna spreading the good news.

Alfred Plummer, in his classic commentary on Luke, suggested that the difference between Anna and Simeon provides a clue to Luke as a salvation historian, a chronicler of the mighty acts of God for his people through the ages. Yes, a messiah has arrived, as Simeon recognizes, but, as the prophetess Anna suggests, a new era, with a new and living voice of prophecy, has at the same time dawned. 1 In this new era, the living voice of God will continue to speak about the messianic one. Anna is the first in a line of prophetic disciples who will speak about Jesus to all who were looking for the redemption of Israel.

Not everyone can be a prophet, however. Mary, for example, does not fully understand what Anna immediately recognizes. And she won’t for several years.

Twelve years after the presentation of Jesus in the Temple, the Holy Family returns to Jerusalem and Jesus returns to the Temple, this time by himself. Mary and Joseph search for him frantically for three days. When at last they find him listening to and asking questions of the teachers in the Temple, Mary asks, “Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.” Jesus responds, “Did you not know that I must be in my Father’s house?” But, Luke reports, “they did not understand what he said to them … [but] his mother treasured all these things in her heart” (Luke 2:48–51). The late New Testament scholar Raymond Brown wrote: “Luke’s idea is that complete acceptance of the word of God, complete understanding of who Jesus is, and complete discipleship is not yet possible. This will come through the ministry of Jesus and particularly through the cross and resurrection.”

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Clearly, Luke is not painting an idealized portrait of Mary or Joseph. Rather, he paints a very human and realistic picture of Mary and Joseph as good parents, anxious, concerned, striving to be obedient and understanding, but not yet comprehending. Brown adds, however, that “Luke does not leave Mary on the negative note of misunderstanding. Rather in 2.51 [“his mother treasured all these things …”] he stresses her retention of what she has not yet understood and … her continuing search to understand.” 2

Of course, in the end, Luke portrays Mary as successfully making the spiritual journey into the family of faith; in Acts 1:14, when the apostles gather in the upper room after the resurrection and ascension of Jesus, Mary is with them. But the story of Simeon and Anna suggests Mary had much to learn before she could enter into the Kingdom, and into the spiritual family of faith, which they already belonged to, and which is to be the primary family of Jesus in the eschatological age.

Luke’s Christmas story is full of surprising reversals of fortunes and roles, in which outsiders become more intimate associates than family members, and in which women play a more active role then men. In this way Luke both prepares for and signals one of his major themes in the Gospel of Luke and in Acts—the least, the last and the lost are becoming the most, the first and the found with Jesus’ coming. Luke portrays the rise of a form of Judaism that would rely on the testimony of women as well as men, and that would empower them once again to fulfill roles like Miriam of old.

The first Christmas and the Christ child come at a particular point in time, but for many, like Mary and Joseph, the significance of the event is only understood incrementally and over the course of many years. But the prophetic insight into God’s intentions is a gift which keeps on giving and renewing the people of God. And at the outset of a long chain of such prophetic insights stand Simeon and Anna, one satisfied that prophecy has been fulfilled and the other pointing to the future, a future as bright as the promises of God.

“Mary, Simeon or Anna” by Ben Witherington III originally appeared in Bible Review , Winter 2005. The article was first republished in Bible History Daily on February 12, 2013.

1. See Alfred Plummer, Luke , International Critical Commentary (Edinburgh: T & T Clark, 1905), p. 71. 2. Raymond E. Brown and Karl P. Donfried, eds., Mary in the New Testament (Philadelphia: Fortress, 1978), pp. 161–162.

Related reading in Bible History Daily :

Anna in the Bible

The Virgin Mary and the Prophet Muhammad

Who Was Jesus’ Biological Father?

Herod’s Death, Jesus’ Birth and a Lunar Eclipse

All-Access members, read more in the BAS Library :

The Birth of Jesus Mary, Simeon or Anna: Who First Recognized Jesus as Messiah? Before Mary: The Ancestresses of Jesus Not a BAS Library or All-Access Member yet? Join today.

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33 Responses

While considering Dr. Witherington’s question, I would like to ask, “How about Elizabeth, wife of Zachariah, whose response to Mary’s arrival plainly states that the Spirit revealed to her the identity of the unborn Messiah?” Luke 1:41-43 reads, “When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42 In a loud voice she exclaimed: “Blessed are you among women, and blessed is the child you will bear! 43 But why am I so favored, that the mother of my Lord should come to me? ” If Mary were first to know, then surely Elizabeth was second, or if Mary did not realize, then Eizabeth was first to know.

The presentations by all, are excellent and non-controversial. The wisdom of Almighty God is unsearchable! Romans 11:33-34 and Isaiah 40:28. Fear God, love God and honor God for the multitude of things he has done in our behalf, the love He has given us and the graciousness He has shown us through His Son and the Holy Spirit! God is testing us everyday and has given us the right to make our own choices. May Almighty God, Jesus, The Holy Spirit and Christianity be our guiding lights, our safety nets and our inspiration for loving happiness with Almighty God! Amen!

ben witherington and all readers,

my name is david snyder. i am a veterinarian in texas and i am catholic! i have a tremendous teachin about the physiologic process a body experiences, during crucifixion. i was searching for private visions by people who have had additional explanations, suvh as the annunciation. i know PROTESTANTS don”t credit private interpretations. If you ever want to read something that fills in the blanks an,d plays out like a movie, read MYSTICAL CITY OF GOD by SISTER MARY of AGREEDA. Keeping with SOLO SCIPTURUAE, we have left out the first procession of CORPUS CHRISTI, which is MARY visiting ELIZABETH. SCRIPTURE, proclaims elizabeth asking in wonder, “how is it that the MOTHER of my LORD comes to me?” i could go on and on

Adding to what David said, Two important points, to say the least:

1. Gabriel made it quite clear to Mary who is Jesus: “And behold, thou shalt conceive in thy womb, and shalt bear a son, and shalt call him Jesus. He shall be great, and men will know him for the Son of the most High; the Lord God will give him the throne of his father David, and he shall reign over the house of Jacob eternally; his kingdom shall never have an end.”

2. In response, Mary made it quite clear to Gabriel that she understood: “Behold the handmaid of the Lord; let it be unto me according to thy word.”

3. Mary then announced to Elizabeth (and the world): “My soul magnifies the Lord; my spirit has found joy in God, who is my Saviour, because he has looked graciously upon the lowliness of his handmaid. Behold, from this day forward all generations will count me blessed; because he who is mighty, he whose name is holy, has wrought for me his wonders. He has mercy upon those who fear him, from generation to generation; he has done valiantly with the strength of his arm, driving the proud astray in the conceit of their hearts; he has put down the mighty from their seat, and exalted the lowly; he has filled the hungry with good things, and sent the rich away empty-handed. He has protected his servant Israel, keeping his merciful design in remembrance, according to the promise which he made to our forefathers, Abraham and his posterity for evermore.”

Exactly. Mary knew.

Amen brother! Article states Mary had much to learn before she could enter the kingdom of heaven??? What nonsense.! All those degrees and the guy can’t figure it out.

John in the womb.

GOD THE FATHER, HOLY SPIRIT, JESUS AND MARY AT THE TEMPLE It was Mary and Joseph’s job to bring up Jesus the Son of Man, as Jesus often referred to himself, in the nurture and admonition of the Lord to be a responsible adult in the Jewish culture. It was God the Father’s and Holy Spirit’s job to prepare Jesus until he was ready to start His ministry. At the Temple scene, Mary definatly shows she knows this by how she address him after looking for him for three days. She is not shaking in her boots because inwardly Jesus is the Son of God. Which she knows fullwell, she had pondered this in her heart. God gave her a job to do and she is doing it.

Jesus, the adolecent, wasn’t sining or lying here he was jumping the gun. You can be sure God the father and Holy Spirit let Him know about it. Which scripture acknowledges by saying “Then he went down to Nazareth with them and was obedient to them.” He was obident and honored them for another 18 yrs until the God given time had come and He revelled himself by changing the water into wine at the Cana wedding.

It wasn’t that Mary had forgotten that Jesus was also the Son of God that she didn’t understand. She didn’t understand why he was saying and revelling himself at this age – God had her back on this one!

THE WEDDING AT CANA It is evident from scripture, by the fact that the people in His hometown and His siblings didn’t know He was the Messia (after thirty yrs), that Mary, Joseph or Jesus ever revealed this.

Mary at the Cana wedding sensed, maybe with the Holy Spirit’s nudging, that perhaps this was the time for Jesus to reveall him self in a big way. He had been baptized and already started gathering his disciples.

Instead of the adolecent’s response, Jesus said this time, “my time has not yet come.” Followed immediatly by changing the water into wine.

The song ‘Mary did you know’ yes Mary did know that her son – God’s son – was capable of not only performing miracles but of saving any one who has faith in Him from eternal death and blessing them with eternal life.

A tour to the pyramids of Giza will reveal some fascinating facts about the historical past and tradition of historical Egypt.

And nobody’s recognizing John the Baptist’s “testimony” to knowing who Jesus was…from the womb!

For such a learned scholar he does not read throughly all of Luke. Elizabeth was the first to call Mary the mother of my Lord! Mary also tells the Archangel Gabriel she agrees to having the Son of God. And Mary’s Magnificent states her understanding of what is happening within her. Further Zacharias announces who is son John shall be and who Mary’s Son shall be in his discourse before Jesus or John are even born.

I enjoyed your article and found only one flaw which to some lends itself to your research or thoroughness of it. Luke says of Anna: “And there was Anna … she was of great age, and had lived with an husband seven years from her virginity; And she was a widow fourscore and four years, …” You give Anna the age of 84…however considering girls were approximately 15 when wed, she lived with her husband 7 years and had been a widow 84 years. Anna was about 106 years old – depending upon when she wed. Does not detract from the subject matter, but some would doubt your research capabilities. I am surprised no one else caught this prior to publication.

Good Stuff Ben and I love preaching on Simeon and Anna over the years, thanks. But also wanted to add two points: 1) it is said in the New Testament that Philip had four daughters who prophesied and certainly could be considered prophetesses, with Anna not the only one:

Acts 21:8-9 On the next day we who were Paul’s companions departed and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him. Now this man had four virgin daughters who prophesied.

2) I’m not sure why Simeon’s reaponse has to be considered “less than” Anna’s? At least that seems to be what you imply. Hey, if the Holy Spirit tells Simeon he will not die till he sees the Messiah, and if he’s been waiting his entire life perhaps, and he’s faithful and in the temple and he comes and serves as that second witness ~ that may be Gods total will for his life’s ending, different from Anna’s, but just as powerful.

Who are we to really imply something different for the amazing Simeon and his song??!!!

Nicely done Ben. It has provided much food for thought. One issue does provide some hesitation for me though. In referring to Alfred Plummer’s Commentary on Luke, (along with your proposal that Luke’s women were “more positive example’s of discipleship”) you write, “Yes, a messiah has arrived, as Simeon recognizes, but, as the prophetess Anna suggests, a new era, with a new and living voice of prophecy, has at the same time dawned.” That is quite a leap as Luke offers only a one-line summation of her input after he quotes Simeon at length. Furthermore, Joseph seems to be Mary’s equal regarding “getting it.” Let’s not forget that God spoke to Joseph in dreams and he obeyed each time.

I like to think it was the shepherds. They were given a sign – a baby “swaddled, laying in a manger.” If (as some scholars claim) this band of shepherds were those caring for the temple flocks, they would recognize this treatment. (Apparently) this was how new lambs were inspected for defects and kept unmarred for eventual sacrifice for forgiveness of sins. No wonder they “spread the word concerning what had been told them about this child,” (luke 2:17).

Makes sense to me.

OK, so I have a slightly different interpretation when it comes to Joseph and Mary finding Jesus after he’s been missing for three days. Jesus mouthing off to his mother in public after they have been frantic after losing him in a larger metropolitan area for three days. She’s pondering all right, she’s pondering just how hard she’s gonna tan his little hide when she gets him home.

August 22,2014 2:02 am. IVE JUST FINISH READING ANNA IS A PROPHETESS FOUND LUKE 2:36. Your statement says she is the only woman in New Testament explicitly described as a prophetess. Teaching Women of the Bible. we are in the 8th month. Its amazing all the women named or not named. God bless you and your work.

Didn’t Jesus’ family try to kidnap him at one point during his ministry. Doesn’t it say that they thought he had gone mad? Seems to me like they didn’t “get it”.

So you are saying that when the Shepard’s and the wise men came Mary had no idea Jesus was Messiah? Also, what she went through when almost stone, seems many want to believe Mary just forgot all that, As well as, all the towns people. This is a stand that is very difficult for me to follow how one gets there, since Mary was told by Gabriel, John (to be the Baptist) at 6 mos responded, Elizabeth told her, again all the torment when she rtnd from Elizabeth’s, the shepard’s and the wise men– the woman would have had to of had amnesia not to know. Are there verses I have missed about her memory leave her?>

[…] Witherington III’s full letter “Mary, Simeon or Anna: Who First identified Jesus as Messiah?” is permitted on-line during no cost. wish to examine some-more about his analysis? learn […]

Jesus was never the Messiah ! He could not be as he did not fulfill the requirements, i.e. bringing peace to earth and rebuilding the temple. Additionally he was not a direct descendant of David. So what? See who and when the Apostles wrote their stories.

I want to add: each jewish month has exactly 29 days, 12 hours, 44 minutes, 3 1/3 seconds.

we can know when Jesus was born. Zacharias the father of John the baptist was from the house of Abija, we read in Luke 1.5. In Davids time the yearly service of the highpriest priests was divided in 24 houses, each makíng the service in the temple in Jerusalem for half a month. . The house of Abijahs servicetime was the number 8, thus the second half of the 4th month of the jewish year which was about June. The jewish year in ancient Israel times began in spring, the month of Nisan ,which is about our March/April . We then count 3 and a half months from 1. Nisan till the begnning of the service of the house of Abija, which gives us end June as the earliest possible conception date for John, when his father Zacharia went home after his templeservice and went to his wife. 6 months later, thus about December Jesus was conceived in Mary, and born 9 months later which gives us September for the birth of Jesus which is the time of the feast of Sukkoth which is now fullfilled in the coming of the Word of God to dwell among us in a human body: Greek skenos means tent and figuratively the human body . thus the feast of Sukkoth is a symbol for God dwellling among us in Jesus . Hebrew Sukkot is the plural from Suka booth, tent, tabernacle. . The jewish month has only about 29 days .please google the theme here and you will find all detailed informations for what I wrote here.

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Mary, Simeon or Anna: Who First Recognized Jesus as Messiah? – Biblical Archaeology Society

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[…] Witherington III’s full essay “Mary, Simeon or Anna: Who First Recognized Jesus as Messiah?” is accessible online for free. Want to learn some-more about his research? Read “Understanding […]

I like the stress on Mary and Joseph as good parents who nevertheless don’t get it. One of the themes of Jesus in the Synoptic tradition seems to be the emphasis that one’s own family can become a stumbling block to their walk of faith. Some of the biggest misunderstandings come from people who are related to Jesus.

I think one of the things Mary was “pondering in her heart” must have related to the Shepherds’ visit at the manger. They likely would have communicated to her the sign they had been given by the angels (you will find the babe swaddled and laying in a manger.). If these shepherds were in charge of birthing the sacrificial lambs for the nearby temple, as some scholars claim, then this sign would present some disturbing images regarding jesus’ future.

Apparently sacrificial lambs were wrapped (swaddled) at birth and lain in a manger as they were being inspected for blemishes that would disqualify them for sacrifice. Keeping them wrapped prevented them from becoming blemished later on. Even modern day shepherds outfit new lambs in protective coats, especially in cold weather. A suffering messiah was not yet on anyone’s radar, so I think Mary indeed had a lot to mull over as she put all the extraordinary information together regarding her first born.

Nice job Susanna! You’re on the money. Plus, even before Mary was with the Apostle’s during Christ’s ressurecction, she also (quite a few years before) told Jesus’ friends (Apostles) to do what he tells them at the wedding in Cana! She knew who he was! That is also why she stood at the cross and did not kneel.

“Both are quicker than Mary to comprehend who Jesus is” This statement seems rather presumptive to me. You seem to have forgotten about Elizabeth’s greeting to Mary many months before Mary met Anna at the temple. Surely you’ll recall how the unborn John the Baptist leaped in his mother’s womb at the presence of Mary and the unborn baby Jesus? Elizabeth proclaims “How is it that the mother of our Lord should come to me?” My bet is even if Mary, as you infer, had no idea who Jesus was, then Elizabeth was the first to notify her of the significance of Jesus. Even better, Mary understood that she had indeed been greatly blessed, and that “all generations would call [her] Blessed.” Anna wasn’t there to tell Mary something she didn’t already know. Seems to me, she was there to let the rest of us know.

I was wondering if you ever thought of changing the structure of your website? Its very well written; I love what youve got to say. But maybe you could a little more in the way of content so people could connect with it better. Youve got an awful lot of text for only having 1 or 2 images.

Maybe you could space it out better?

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Luke 2:22-40 New International Version

Jesus presented in the temple.

22  When the time came for the purification rites required by the Law of Moses, ( A ) Joseph and Mary took him to Jerusalem to present him to the Lord 23  (as it is written in the Law of the Lord, “Every firstborn male is to be consecrated to the Lord” [ a ] ), ( B ) 24  and to offer a sacrifice in keeping with what is said in the Law of the Lord: “a pair of doves or two young pigeons.” [ b ] ( C )

25  Now there was a man in Jerusalem called Simeon, who was righteous and devout. ( D ) He was waiting for the consolation of Israel, ( E ) and the Holy Spirit was on him. 26  It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Messiah. 27  Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, ( F ) 28  Simeon took him in his arms and praised God, saying:

29  “Sovereign Lord, as you have promised, ( G )      you may now dismiss [ c ] your servant in peace. ( H ) 30  For my eyes have seen your salvation, ( I ) 31       which you have prepared in the sight of all nations: 32  a light for revelation to the Gentiles,      and the glory of your people Israel.” ( J )

33  The child’s father and mother marveled at what was said about him. 34  Then Simeon blessed them and said to Mary, his mother: ( K ) “This child is destined to cause the falling ( L ) and rising of many in Israel, and to be a sign that will be spoken against, 35  so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”

36  There was also a prophet, ( M ) Anna, the daughter of Penuel, of the tribe of Asher. She was very old; she had lived with her husband seven years after her marriage, 37  and then was a widow until she was eighty-four. [ d ] ( N ) She never left the temple but worshiped night and day, fasting and praying. ( O ) 38  Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem. ( P )

39  When Joseph and Mary had done everything required by the Law of the Lord, they returned to Galilee to their own town of Nazareth. ( Q ) 40  And the child grew and became strong; he was filled with wisdom, and the grace of God was on him. ( R )

• Luke 2:23 Exodus 13:2,12
• Luke 2:24 Lev. 12:8
• Luke 2:29 Or promised, / now dismiss
• Luke 2:37 Or then had been a widow for eighty-four years.

Cross references

• Luke 2:22 : Lev 12:2-8
• Luke 2:23 : Ex 13:2, 12, 15; Nu 3:13
• Luke 2:24 : Lev 12:8
• Luke 2:25 : Lk 1:6
• Luke 2:25 : ver 38; Isa 52:9; Lk 23:51
• Luke 2:27 : ver 22
• Luke 2:29 : ver 26
• Luke 2:29 : Ac 2:24
• Luke 2:30 : Isa 40:5; 52:10; Lk 3:6
• Luke 2:32 : Isa 42:6; 49:6; Ac 13:47; 26:23
• Luke 2:34 : S Mt 12:46
• Luke 2:34 : Isa 8:14; Mt 21:44; 1Co 1:23; 2Co 2:16; Gal 5:11; 1Pe 2:7, 8
• Luke 2:36 : S Ac 21:9
• Luke 2:37 : 1Ti 5:9
• Luke 2:37 : Ac 13:3; 14:23; 1Ti 5:5
• Luke 2:38 : ver 25; Isa 40:2; 52:9; Lk 1:68; 24:21
• Luke 2:39 : ver 51; S Mt 2:23
• Luke 2:40 : ver 52; Lk 1:80

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.

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What’s Happening at the Presentation of the Lord?

Forty days after his birth, Christ was presented at the Temple. Why?

Feb. 2 is the Feast of the the Presentation of the Lord.

We read about the presentation of the Lord in Luke Chapter 2, but the text can be a little mysterious.

What is actually happening there?

Some claim that Luke himself didn't know...

What Luke Says

Here is what Luke (2:22-24) actually says about the event:

And when the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord (as it is written in the law of the Lord, ’Every male that opens the womb shall be called holy to the Lord’) and to offer a sacrifice according to what is said in the law of the Lord, ‘a pair of turtledoves, or two young pigeons.’

He then records the encounters with Simeon and Anna the prophetess, but at the moment our focus is what Luke refers to as “their purification.”

What is he talking about?

The Purification of the Mother

The first thing to note is that Luke is not talking about the time of Jesus' circumcision. That occurred on the eighth day after his birth . Luke has already talked about that and is now referring to a later time.

Specifically, he's talking about the 40th day after Christ's birth.

We know that because of he quotes from Leviticus 12:8 (“a pair of turtledoves, or two young pigeons”), which refers to the purification ritual that a Jewish mother needed to perform to become ritually clean again after childbirth.

In the case of a boy, this was on the 40th day after childbirth (which is why this feast is on Feb. 2 — 40 days after Christmas, counting Dec. 25 as the first day).

In the case of a girl child, the purification was later.

This leads to a question ...

Why “Their” Purification?

Leviticus only mentions the purification of the mother, not anybody else. So why does Luke refer to the time of “their” purification?

Some have thought Luke was fuzzy on how all this was supposed to work.

That seems unlikely to me. Luke may have been a Gentile Christian, but he was living amidst numerous Jewish Christians, and in keeping with his habit of investigating things thoroughly, he would have been able to find out precisely how these things worked.

I think another explanation is more likely, and there are several possible ones.

One is that Luke is just speaking in a general way. The rite of purification was something that the whole family was present for. They all made the journey to the temple together, and so it was in some sense “their” effort, even if it was Mary in particular who was being ritually purified.

If a modern family goes to a restaurant to celebrate the birthday of one of it’s members, it is in one sense “their” party, even if in another sense it is the party of the one having the birthday.

In the same way, if the whole family goes to the temple for a purification, Luke can speak of it as “their” purification, even if they aren’t all being purified.

A Poor But Obedient Family

There are a couple more things to note about Mary’s purification.

The first is that the offering she made indicates that the Holy Family was poor. The ordinary offering was a lamb and a dove, but in cases where a family was too poor for that, two doves were used instead.

Despite its noble lineage, belonging to the line of David, Joseph’s family had fallen on hard times and was among the poor.

They were still obedient to what the Law of Moses required, though. This is the reason why Mary offers the second dove as “a sin offering” (see Leviticus 12:6), though she herself was immaculate.

This act does not indicate that she was a sinner any more than Jesus' circumcision, baptism, or participation in other sacrificial rites indicates that he was a sinner.

And there is more happening here ...

The Redemption of the Firstborn

Luke also quotes Exodus 13:2, which deals with the redemption of firstborn males.

The idea behind this ritual was that every male firstborn — whether human or animal — is holy to God, the same way that the firstfruits of a crop were holy to God.

Consequently, they had to either be given to God in sacrifice or redeemed — bought back from him.

Since human sacrifice was illegal and immoral, all firstborn boys had to be redeemed, which was done by their father paying a priest five shekels.

Luke Confused Again?

Again, people accuse Luke of being confused about this. It is argued that the redemption of the firstborn didn't take place at the Temple, and so there was no reason for the Holy Family to bring Jesus there.

Again, the criticism is misplaced.

While it may have been possible for a boy to be redeemed anywhere, it was natural for this to be done at the temple, and we know — in fact — that there was a tradition of doing so.

We read about that in Nehemiah 10:35-36, where the people took an oath, saying:

We obligate ourselves ... to bring to the house of our God, to the priests who minister in the house of our God, the firstborn of our sons and of our cattle, as it is written in the law.

No Mention of Redemption?

Interestingly, Luke does not mention Joseph paying the five shekels to a priest. Why not?

It could be that he simply takes this act for granted, just as he doesn't go into the details of the rite of Mary’s purification. He has cited the Old Testament passages referring to these rites, and he takes that as sufficient indication they were performed.

But some have thought there may be a deeper significance to his failing to mention Jesus being redeemed.

Why might that be?

Still Consecrated

The obvious answer would be that Jesus was considered as still consecrated to the Lord.

Two reasons suggest themselves. First, as the Jewish Encyclopedia notes :

Not only priests and Levites, but also Israelites whose wives are the daughters of priests or Levites, need not redeem their firstborn . 

Joseph was the husband of Mary, and Mary was a relative of Elizabeth, who was “of the daughters of Aaron” (Luke 1:5), so perhaps Mary's lineage didn't require her to have her Son redeemed.

In that case, he was presented at the Temple in acknowledgement of his consecration to God.

Or, if the redemption was done, Luke may meant to suggest, on a literary level, that Jesus remained totally consecrated to God.

Benedict XVI comments:

Evidently Luke intends to say that instead of being ‘redeemed’ and restored to his parents, this child was personally handed over to God in the Temple, given over completely to God. ... Luke has nothing to say regarding the act of 'redemption' prescribed by the law. In its place we find the exact opposite: the child is handed over to God, and from now on belongs to him completely. (Jesus of Nazareth: The Infancy Narratives: 3)

This article originally appeared Feb. 2, 2014, at the Register.

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Jimmy Akin Jimmy was born in Texas and grew up nominally Protestant, but at age 20 experienced a profound conversion to Christ. Planning on becoming a Protestant pastor or seminary professor, he started an intensive study of the Bible. But the more he immersed himself in Scripture the more he found to support the Catholic faith. Eventually, he entered the Catholic Church. His conversion story, “A Triumph and a Tragedy,” is published in Surprised by Truth . Besides being an author, Jimmy is the Senior Apologist at Catholic Answers, a contributing editor to Catholic Answers Magazine , and a weekly guest on “Catholic Answers Live.”

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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.

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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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Anna and Simeon, the Presentation of Jesus

To listen to the sermon click here.

Today we celebrate the presentation of Jesus at the Temple in Jerusalem. Forty days have passed since his birth. Mary has recovered a bit, and because they are in Bethlehem, just four or five miles from Jerusalem, they have the option of having Jesus presented there in the Temple.

So, they get on the donkey and trot down the road to (air-quotes) – “present Jesus to the Lord.” These are particular words. They come from the Book of Exodus, and state, as law, that the firstborn male child is to be “consecrated to the Lord.” (Exo. 13:2)

To understand what this means, we need a little background.  The early Hebrews believed that the first-born male of humans and animals was a first fruits tithe to God (Exo 13:1); For animals, this meant being given as a sacrifice, and then supper for the people who worked in the Temple. But since human sacrifice was abhorrent to the God of the Hebrews, God made a pact with Moses saying: “I have taken the Levites from among the tribes of the Israelites in place of the first male offspring of every Israelite woman.  The Levites are mine, because all first born are mine,” saith the Lord. (Num 13:11-12).

But God, if not Moses, was practical, and as a way of supporting the work of the Levites as priests, another law was written that the firstborn of all non-Levites had a redemption prices of five shekels (Num 3:46-47, 8:16-18), to be paid when they were presented forty days after their birth at the Temple, or a local synagogue.

But what happens instead is they met two interesting characters Simeon and Anna, and these people, it seems, alter the course of that day (and indeed, the course of history); for instead of Jesus being redeemed and five shekels paid, he is called out as the Messiah, and this unleashes a wave of consolation and redemption that continues to wash through creation to this very day.These two waves, consolation and redemption, become big rocks (to mix my metaphors) in the riverbed of Christian theology.

And so, what I want to do today is take a look at Simeon and Anna to see how they unveil for us the consolation and redemption of God.

We begin with Simeon. He was a righteous and devout man who will be known for all time for giving us the Nunc Dimittis , which is Latin for “Now Let Us Depart.” Some of you may know it as the Song of Simeon. It goes like this: “Lord you now have set your servant free to go in peace as you have promised. For these eyes of mine have seen the Savior who you have prepared for all the world to see .  A light to enlighten the Gentiles and the glory of your people Israel.” Are some of you familiar with this?

It is probably because this piece of scripture is woven into the liturgies of Evensong and Compline. It was placed in these end of the day services as a universal reminder that God seeks to console each and every human heart. You see, in the days of Simeon, the people of Israel were under the occupation of Rome, and there was no end in sight. This reality created a persistent, low grade anxiety among the people. And so, many put their hope in the legend of the Messiah, who would come and reestablish the nation of Israel as in the days of King David. 

Simeon held longingly to this hope like everyone else. And more so, because at some point in his life the Holy Spirit came upon him and with clarity told him he would not die before he laid eyes on the Messiah. Then one day he woke up and felt guided by the Holy Spirit to go to the Temple; and there he laid eyes on Jesus, and knew, instantly, that he had been set free. 

But the freedom he articulates when he holds the baby Jesus in his arms is not one of military victory over Rome, but rather, one of human unity under God. And the words that spill forth from his mouth  are drawn from the prophecy of Isaiah which claimed: “A light to enlighten the Gentiles and the glory of your people Israel.” These words unleash a wave of consolation in Simeon’s heart; a consolation not of hierarchical supremacy, as the people of Israel so imagined, but a consolation of united community and world unity; and in this unity the implicit acknowledgement that all people are God’s people.

The Song of Simeon, the Nunc Dimittis is a canticle of trust, said daily to remind us that God has us, that God loves us, all of us, Gentiles included and with knowledge we can rest easily at the end of the day. This consolation, found in God’s universal love, is the first big theological point we celebrate today, thanks to Simeon.

The second big theological point is unveiled for us by Anna. She is a bit more mysterious, sort of a master, like a Jedi master, like Rey from The Force Awakens. Anna fasts and prayers like a warrior, strong and indominable, and her mastery of the spiritual exercises, gives her access to the mind of God.  And so, she sees quickly and clearly that the child, Jesus, is the salvation of Israel. And so, without inhibition or hesitation she announces that he is the redemption of the nation. 

Her proclamation is interesting, because, as you recall, Mary and Joseph had come to the Temple to pay their 5 shekels to redeem Jesus and do their part to support the Levites. Instead, Jesus BECOMES the tax paid by God to redeem all the people of Israel…and more than that, all of humanity.

Now this idea of redemption is a little bit complicated, so, let me spend a minute here. The way it worked before Jesus was that if you broke one of the 613 laws of the Old Testament you were considered unclean and could not participate in the regular activities of the community. And so, you’d trod off the Temple, buy a pigeon or goat, have it slaughtered, and this would redeem you, and return you to right relationship with God and with your community. That was the idea of redemption in the Old Testament, and it was a pretty good business model for the Temple.

Then Jesus comes along, and in him Anna realizes that the redemption model has changed.  That in this little child the price has been paid. Now this idea of Jesus “paying for our sins” is a theology some of you may be familiar with. There is a long tradition within the Protestant brand of Christianity that claims a blood sacrifice was made by God, in the person of Jesus to, once and for all, pay for our sins. I don’t believe that. 

I believe humanity killed Jesus on the cross, without God’s consent or complicity. Our redemption came through the resurrection of Jesus. The redemption came when God said: “You can kill me, but you can’t get rid of me. I am here, this near, with you, always, because I love you more than you could ever hate me.” That is what resurrection means.

Jesus’s incarnational presence 2000 years ago allowed him to be alive in a way that allowed him to die; which was important, for without death there could be no resurrection; and resurrection is what allows Jesus to be permanently available to you and to me, without the intercessory requirements of animal sacrifice or priestly prayers.

This new redemption model is prophesized by Anna, and then spoken by her over and over again. The way it is written in Greek, her speaking about Jesus is not a one-time occurrence, but an on-going action that becomes a reality when Jesus is raised from the dead.

It is interesting to note that it is women who God trusts with this new vision of redemption. Anna is the prophet, and it is the women who discover the empty tomb that continue this message forward, as an on-going action.

And so, in closing, let’s review the big rocks of this sermon: consolation and redemption. Simeon redefines for us the consolation of God, transforming it from hierarchical supremacy  to world unity. The Nunc Dimittis is our daily reminder of this truth. And Anna, for her part, predicts Jesus’s redemption of the world, not by death, but by resurrection.

Our redemption comes from a God that is right here, this near, always ready to embrace us when we turn and accept God’s love. We were created for these very things: to love God; to trust God; to be in right relationship with God, so, we can have right relationship with one another.

Consolation and redemption. Simeon and Anna. That is what we celebrate today. 

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The presentation of Jesus at the Temple: A revelation of his mission

With exceptions of years like this, when it falls on a Sunday, and is shifted to the next day, every February 2, (which is the 40th day from December 25, when the birth of Jesus is marked) is, in the Church’s Calendar, a commemoration of the Presentation of Jesus in the Temple. This is also marked as Candlemas with which the coming of the Light of the World and the blessing of the candles for the year are celebrated. The Candlemas is also the absolute final day for the Christmas decorations, any of which is not removed on the Epiphany Eve, must be removed.

The original presentation of Jesus in the Temple was in keeping with the provisions of the Divine injunctions (Luke 2:23-24), both for the dedication/consecration of first male child (Exod. 13:2, 11-12) and for post-natal rituals (Lev. 12).

The Law stipulated that a woman who gave birth to a male child (There was a different stipulation for birth of a female child) would be unclean for seven days, after which the boy would be circumcised on the 8th day and the woman would continue in the blood of her purification for thirty-three days (making forty days from the child birth). At the fortieth day, she would present the prescribed offerings to the priest for sacrifice for her to be clean from the flow of her blood. The required offerings, whether for a male or female child are a one-year-old lamb for a burnt offering and a young pigeon or a turtle dove for a sin offering. If she could not afford a lamb, she would bring either two young pigeons or two turtle doves, one for burnt offering, in place of a lamb, and the other, still, for sin offering. Mary offered two turtledoves or two pigeons (Luke 2:24) presumably because she and Joseph were not rich enough to buy a lamb. The Purification of Mary is, therefore, also marked on the day.

However, the focus in the Feast/celebration is more on the dedication/presentation of the boy Jesus at the Temple than the purification of Mary. Parents were not specifically required to take their first son to the Temple for dedication or consecration to the Lord. But Jesus’ parents seized the occasion of the purification of Mary to take their son to the Temple for dedication to the Lord. In this act of these poor parents presenting their first son at the Temple, the Word of the Lord by Malachy: “…And the lord whom you seek will come suddenly to his temple…” (Mal. 3:1) found a fulfilment. The pious, elderly and prophetic man and woman, Simeon and Anna, having spent their lives in prayer and waiting in the Temple for the Messiah were fulfilled and inspired by the Holy Spirit, they prophesied on the mission of this child.

that he would see the Messiah before his death, Simeon (Luke 2:25-35) recognised the boy Jesus as God’s salvation, said the “the Nunc Dimittis” and proclaimed Him “a light for revelation to the Gentiles, and glory for people of Israel.” The Candlemas on the day is about the celebration of this Light. Simeon also indicated the nature of His mission by warning Mary of her share in it that would include a sorrow pierced heart. He foretold the Calvary and the suffering that would precede the victory of the Light over darkness.

Anna (Luke 2:36-38) also praised and thanked God for Jesus and spoke about Him to all who were awaiting the redemption of Jerusalem.

• The Venerable Dr Princewill Onyinyechukwu Ireoba, FIMC, CMC, is the Rector, Ibru International Ecumenical Centre, Agbarha-Otor, Delta State. [email protected], [email protected]

In this article

• Jesus at the temple
• Princewill Ireoba

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Widow’s Window to the Presentation: Prophetess Anna in the Temple

February 8, 2018 by Jessica Savage

Throughout the Middle Ages, the feast of the Presentation of Christ was observed on February 2 nd , where it gradually absorbed the rites of the Purification of the Virgin. [1] Incorporating blessed candles and certain songs, the feast came to be known as Candlemas . The only gospel writer to describe the Presentation of Christ in the Temple was Luke in the second chapter of his Gospel account (Luke 2:22–39). Luke writes that, in accordance with Jewish tradition, parents were required to bring an acceptable offering in exchange for the priest’s redemptive blessing on their child. Luke notes that “a pair of turtledoves, or two young pigeons” would fulfill the sacrifice (Luke 2:24). In Presentation scenes, the gathered doves, usually held by Joseph, signal Christ’s restoration under Mosaic Law. Over time, lit candles at this same ritual came to mark the Virgin’s cleansing and reentry into the temple. [2] In a stained-glass window in Canterbury Cathedral, we find Joseph holding both implements at the far left, a visual sign of the combined purpose of their visit (Figure 1).

When the Holy Family approaches the altar, Luke records two mystical occurrences that concern key witnesses in the temple. First, Simeon, the named priest from Jerusalem, prophesies the divinity of the Christ Child. [3] Another prophetic utterance comes from the lips of an unlikely source, the temple’s aged widow, Anna the prophetess. Luke tells us that Anna fasted and prayed there without ceasing. Anna is the New Testament’s only prophetess, and her privileged glimpse of the important ritual uniquely connects her to the childhood of Christ.

The Presentation is Anna’s one shining moment in the Gospels. In the Index of Medieval Art there are over 960 examples of the subject Christ: Presentation , and at least 330 include Anna as a secondary figure in the scene. We discover varied depictions of Anna in these medieval images. She is depicted as a scroll-bearing prophetess; as proxy to the presentation ritual, handling the different ritual items; or she may be simply shown among the other women surrounding the Virgin Mary. Despite her prominent role at the Presentation of Christ, Anna’s portrayal in medieval images can be perplexing. It seems medieval artists, who knew about her visionary role at the Presentation, could choose to emphasize or de-emphasize Anna as a prophetess based on tradition, context, or perhaps even their own interpretations of her significance. Several Presentation scenes also include a woman near the altar, and Indexers have often identified her as a female attendant, questioning her identity as the prophetess in iconographic descriptions. [4] Thus was born the usual Index reading of this female figure: “probably Anna.”

Because of the inconsistency of representations of the Presentation, it is not always easy to identify Anna in medieval images. Moreover, Luke’s account offers few details about her, other than that she is:

• the daughter of Phanuel of the tribe of Aser
• “far advanced in years”
• long widowed (for over 84 years)
• found in the temple, both day and night, fasting and praying
• one of the first testifiers of the divinity of Christ and declares it during the presentation (not elaborated further)

Analysis of Presentation scenes does reveal a few key details consistently associated with Anna: the presence of a halo; her scroll, which expounds her part in the prophecy; her interaction with presentation/purification implements, including the doves and candles; and her advanced age, sometimes suggested by her modest wimple. One or more of these details could be enough for a positive ID of our prophetess. Another sign is her speaking gesture, as in the Presentation miniature in the Romanesque Mont-Saint-Michel Sacramentary , in which Anna’s hands are shown outstretched in a wide statement of praise (Figure 2). This miniature also exemplifies an iconographic conundrum that sometimes accompanies Anna: a second nimbed and veiled female figure stands just behind Joseph, and she is carrying two doves in draped hands. Is this a second Anna? Or is this simply a sanctified female attendant? This female assistant is doing what many later Annas do in bearing the sacrificial birds, so the context with which we identify Anna becomes increasingly important.

Anna is one of the first people, even the first woman, to reveal Christ’s destiny, but her exact words are omitted from Luke’s account. We know that she “spoke of him to all that looked for the redemption of Israel” (Luke 2:38). However, since Anna’s actual words are not recorded, her scrolls present a number of different inscriptions. An Index search reveals some of the most intriguing ones. In the fifth-century sanctuary apse mosaic at Santa Maria Maggiore in Rome, Anna’s scroll is inscribed BEATVS VENTER QVI TE PORTAVIT (Luke 11:27), meaning “Blessed is the womb that bore thee.” In a late twelfth-century mosaic in the Cathedral of Monreale, Anna holds a scroll inscribed POSIT(US) EST HIC I(N) RVINA(M) (Luke 2:34), repeating the words first said by Simeon, “This child is set for the fall.” In a fifteenth-century panel by the artist known as the “Byzantine Painter,” Anna holds a scroll inscribed (in Greek) “This child created Heaven and Earth” (Figure 3). And in one emotive declaration in a ca. 1240 Psalter from Hildesheim, Anna’s scroll is inscribed in Latin, EXULTATUIT COR MEUM (I Samuel, 02:01, also known as the Canticle of Anna ), meaning “My heart hath rejoiced” (Stuttgart, Landesbibliothek, Cod. Don. 309, fol. 37r).

Anna’s scroll has even been used to identify her by name, as in the presentation scene on the ca. 1365 Florentine Ashmolean Predella , from a private collection in Tuscany, with a scroll inscribed “ANNA PROFETESSA DEO GRATIAS AMEN” (“Prophetess Anna, Thanks be to God”). In this case, Anna’s index finger is elegantly lifted upward to indicate from whom her proselytizing originates. In other examples, Anna’s scroll can be completely blank, or filled with a pseudo-inscription. In the Armenian T’oros Roslin Gospels , the scroll expands into neat folds revealing simple red rulings (Figure 4).

The new advanced filter options offered by the Index database can reveal interesting trends within the Anna images recorded by the Index. I performed a keyword search for “Anna,” filtering by the subject Christ: Presentation , and restricted the search to fifteenth century examples (setting the date slider at 1400 to 1499). I limited these examples further with the Work of Art Type filter set to “Manuscript.” This way, I found over 60 records of interest describing fifteenth century illuminations that include this scene.

I narrowed these results further by adding a second subject filter with one of the Index’s grouped terms, Candle: held by Prophetess Anna . I found that, with each refinement, I was able to reconstruct Anna’s changing representation in medieval iconography. Curiously, in several of these late medieval examples, Anna is holding both a candle and a dove, and she is directly behind the Virgin Mary (not Simeon), displacing Joseph completely. These three-character scenes of the Presentation make up a good portion of later examples, and they underscore Anna’s union with the Holy Family’s first official appearance. In one such image, a fifteenth-century Book of Hours made in Paris, Anna is holding a candle in her right hand while playfully balancing a basket of birds on her head. A talented multitasker, Anna has, in a sense, usurped Joseph’s gift-bearing role (Figure 5).

No matter how she appears—as a wise widow bearing her scroll, or as a female witness bearing the implements of the impending ritual—the prophetess Anna is an exemplary New Testament woman. Through her time-honored vows of chastity, piety, and obedience to God, virtuous qualities brought out in her varied iconography, she presents a model of behavior for the young mother.

Further Reading

Shorr, Dorothy C. “The Iconographic Development of the Presentation in the Temple.” The Art Bulletin 28, no. 1 (1946): 17–32.

Schiller, Gertrud. Iconography of Christian Art , vol. 2, The Presentation of Christ in the Temple , trans. Janet Seligman (Greenwich, Conn.: New York Graphic Society, 1972): 90–94.

Elliott, J. K. “Anna’s Age (Luke 2:36–37).”  Novum Testamentum , 30, Fasc. 2 (Apr., 1988), 100–102.

Hammond, Joseph. “Tintoretto and the ‘Presentation of Christ’: The Altar of the Purification in Santa Maria Dei Carmini, Venice.”  Artibus Et Historiae  34, no. 68 (2013): 203–217.

“Presentation of the Christ Child in the Temple.” In The Oxford Dictionary of Christian Art & Architecture , edited by Murray, Peter, Linda Murray, and Tom Devonshire Jones: Oxford University Press, 2013.

Witherington III, Ben. “Mary, Simeon or Anna: Who First Recognized Jesus as Messiah.” Accessed 2 February 2018: https://www.biblicalarchaeology.org/daily/biblical-topics/new-testament/mary-simeon-or-anna-who-first-recognized-jesus-as-messiah/

[1] From at least the fourth century this ritual was celebrated as a post-purification feast, known as Hypapante , which Justinian set 40 days after the feast of the Epiphany, or on February 14.

[2] For the best study of the development of this iconography, see Dorothy C. Shorr, “The Iconographic Development of the Presentation in the Temple,” Art Bulletin 28 (1946): 20–46.

[3] Simeon holds the infant in his arms and instantly says to the Virgin Mary, “Behold this child is set for the fall, and for the resurrection of many in Israel…,” and representations of Simeon are associated with the text Nunc Dimittis , also known as the Canticle of Simeon (Luke 2:34–35).

[4] Shorr notes that, in most northern medieval examples after the thirteenth-century, Anna’s place was taken over by a young handmaiden (Shorr, 1946, p. 27).

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PRESENTATION OF JESUS IN THE TEMPLE (Luke 2: 21)

Back to: CHRISTIAN RELIGIOUS STUDIES JSS2

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In today’s Christian Religious Studies class, We will be discussing “Presentation of Jesus in the Temple” . We hope you enjoy the class!

Jesus Presented in the Temple

Eight days after the birth of Jesus, He was circumcised and named Jesus, as given by the angel even before He was conceived. Then it was time for the purification offering, as required by the law of Moses after the birth of a child; so his parents took him to Jerusalem to present him to the Lord. The law of the Lord says, “If a woman’s first child is a boy, he must be dedicated to the Lord.” So they offered a sacrifice according to what was required in the law of the Lord “either a pair of turtle doves or two young pigeons.”

The Importance of a Child’s Presentation in the Church

The Jewish practice of presenting the firstborn to the Lord has been adopted by the church. But in our churches today, we do not only present the firstborn but all our children. Presentation of our children is for the purpose of christening the child and giving him/her a Christian name.

Two people of God made prophecies during the presentation of Jesus.

The Prophecy of Simeon (Luke 2:25-35)

Simeon was a righteous and devout man. He lived in Jerusalem and had been promised by the Holy Spirit that he would see Jesus before his death. So he was in the temple when he was brought for presentation, he took Jesus in his arms and blessed God.

The Significance of the Prophecy of Simeon

• The first part of Simeon’s prophecy refers to God’s plan to save mankind. With the birth of Jesus Christ, God fulfilled His plan to save the world.
• The second part of Simeon’s prophecy refers to the response of the Israelites to the ministry of Jesus that as many people that accepted Jesus would be saved and those who reject Him would not be saved.
• The sign of a sword piercing through Mary’s soul refers to the anxious moments that Mary would experience as Jesus carried out His ministry. And Mary had such moments during the arrest, trial and death of Jesus.

The Prophecy of Anna (Luke 2:36-40)

Anna was an old woman of 84 years, a prophetess and the daughter of Phanuel of the tribe of Asher. She was a widow and lived with her husband for seven years before his death. All her time in the temple, worshipping God with prayers and fasting day and night.

She was in the temple during the presentation of Jesus, she gave thanks to God and spoke of Jesus Christ to all who were looking for the redemption of Jerusalem.

The Significance of the Prophecy of Anna

Anna’s prophecy confirmed the fact that the time to save the world had come, with the birth of Jesus.

Moral Lessons

• We must learn to pray to God through Jesus Christ to help us cooperate with all those who are older than us in training us to be obedient, respectful and hardworking so that we can grow up to become upright and responsible Christian citizens.
• We must learn to see ourselves as children of God walking in the light of Christ and avoid all the deeds of darkness.

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6 thoughts on “PRESENTATION OF JESUS IN THE TEMPLE (Luke 2: 21)”

The lesson is valuable. I really appreciate your hard work.

Thank goodness.other did not give me this

Thanks God bless you richly

This is a wonderful story I love how it was.

God bless you richly for your good deeds

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The Purification of Mary and the Presentation of Our Lord in the Temple

T his day brings to an end our observation of the great events of Christmas and Epiphany, and appropriately, gives us to ponder a somewhat obscure event in our Lord’s life, the occasion of his mother’s purification according to Old Testament law and His presentation in the Temple. The beautiful song of Simeon is featured in the readings these days. I encourage you to pay particularly close attention to the lovely Bach Motet based on the words of Simeon, which he composed early in his career for the funeral of the daughter of one of the pastors in Muhlhausen, where Bach was working at the time. The Cantata is titled God’s Time is Always the Best Time . I’ve put it in the extended entry, with the performance first, followed by the words in German and English. The Presentation of Our Lord at the Temple, one of the Christological feasts of the Christian Church, is Scripture’s final infancy narrative concerning Jesus. After the Presentation, the Bible says nothing more about Him until His twelfth year. Many liturgical calendars name this the Feast of the Purification of the Blessed Virgin Mary, emphasizing its Marian connection. Still another term used is Candlemas, drawing the name from the tradition of blessing the coming year’s church candles on this day. Saint Luke is the only one of the Evangelists to describe the event (see Luke 2:22-40), something likely unfamiliar to most of his Gentile readers. According to the Gospel, Mary and Joseph took the Baby to the Temple in Jerusalem forty days after his birth to consecrate Jesus to God and to complete the ritual purification of Mary, both because of the command of God’s Law (Exodus 13:1-2, 11-16; Leviticus 12). Upon entering the temple, the family encountered the devout and holy Simeon. Luke records that he was promised that “he would not see death before he had seen the Lord’s Christ. (Luke 2:26)” Simeon took Jesus into his arms, prayed the prayer that would become known as the Nunc Dimittis , or Canticle of Simeon, blessed the parents, and prophesied regarding Jesus and Mary. The prophetess Anna (2:36-38) was also in the temple. She, too, offered prayers and praise to God for sending the Savior. In the Western liturgical calendar, the Presentation of Our Lord falls on 2 February because this is forty days after Christmas, the celebration of His birth. It is the last festival determined by the date of Christmas and thus shows that the Epiphany season is drawing to a close. Most churches in the East observe the occasion on 14 February since they celebrate Christ’s Nativity on 6 January. The Scripture Readings: Old Testament: 1 Samuel 1:21-28 Second Reading: Malachi 3:1-4 Gospel: Luke 2:22-32 We pray: Almighty and ever-living God, as Your only-begotten Son was this day presented in the temple in the substance of our flesh, grant that we may be presented to You with pure and clean hearts; through Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen. Martin Luther’s Hymn: In Peace and Joy I Now Depart Luther wrote this hymn to put Simeon’s words in the form of a hymnic setting. It is a beautiful prayer, that makes for a lovely homily for us to ponder on this day: In peace and joy I now depart At God’s disposing; For full of comfort is my heart, Soft reposing. So the Lord hath promised me, And death is but a slumber. ’Tis Christ that wrought this work for me, My faithful Savior, Whom Thou hast made mine eyes to see By Thy favor. Now I know He is my Life, My Help in need and dying. Him Thou hast unto all set forth Their great Salvation And to His kingdom called the earth, Every nation, By Thy dear and wholesome Word, In every place resounding. He is the Hope and saving Light Of lands benighted; By Him are they who dwelt in night Fed and lighted. He is Israel’s Praise and Bliss, Their Joy, Reward, and Glory. Bach’s Cantata 106

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Reflections on questions about the Bible

How old was Jesus at his presentation at the temple?

Q. How old was Jesus at his presentation at the temple?

Since Luke tells us that Mary and Joseph offered “a sacrifice in keeping with what is said in the Law of the Lord : ‘a pair of doves or two young pigeons,'” we know that Mary was performing the ceremony for purification after childbirth, as described in Leviticus. There we read, “ A woman who . . . gives birth to a son will be ceremonially unclean for seven days . . . On the eighth day the boy is to be circumcised. Then the woman must wait thirty-three days to be purified. . . . When the days of her purification for a son or daughter are over, she is to bring to the priest at the entrance to the tent of meeting a year-old lamb for a burnt offering and a young pigeon or a dove for a sin offering. . . But if she cannot afford a lamb, she is to bring two doves or two young pigeons, one for a burnt offering and the other for a sin offering. ”

So we know from this that Jesus was 7 + 33 = 40 days old at the time of this ceremony. (We know that the eighth day after birth is the first of the following 33 days because the account also says that after the birth of a daughter a mother waits twice as long, specifically 14 + 66 = 80 days.)

It’s interesting to compare Mary’s 40 days of waiting to dedicate Jesus, during which she no doubt continued to “treasure up” all the events surrounding his birth and “ponder them in her heart,” with Jesus’ 40 days of testing in the wilderness as he prepared to take on his role as the Messiah. In fact, for Jesus himself this time right after his birth was 40 initial days of waiting to assume a life dedicated to God.

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Author: christopher r smith.

The Rev. Dr. Christopher R. Smith is an an ordained minister, a writer, and a biblical scholar. He was active in parish and student ministry for twenty-five years. He was a consulting editor to the International Bible Society (now Biblica) for The Books of the Bible, an edition of the New International Version (NIV) that presents the biblical books according to their natural literary outlines, without chapters and verses. His Understanding the Books of the Bible study guide series is keyed to this format. He was also a consultant to Tyndale House for the Immerse Bible, an edition of the New Living Translation (NLT) that similarly presents the Scriptures in their natural literary forms, without chapters and verses or section headings. He has a B.A. from Harvard in English and American Literature and Language, a Master of Arts in Theological Studies from Gordon-Conwell, and a Ph.D. in the History of Christian Life and Thought, with a minor concentration in Bible, from Boston College, in the joint program with Andover Newton Theological School. View all posts by Christopher R Smith

5 thoughts on “How old was Jesus at his presentation at the temple?”

Please give me bible reference on Jesus dedication

The reference is Luke 2:22–40. The words “law of the Lord” in the post link to this reference. In general, scriptures on this blog are cited through such links, rather than through chapter-and-verse references. As I explain on my “About” page, I started the blog as a resource to support a series of study guides I wrote that approach the Bible as a collection of individual creative works, rather than as a single reference volume divided into chapters and verses.

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Morning Rundown: Passenger dies after severe turbulence, Elvis' granddaughter fights to save Graceland, and Trump's account shares video referencing 'unified Reich'

Chiefs' Harrison Butker blasted for commencement speech encouraging women to be homemakers

Kansas City Chiefs kicker Harrison Butker has aggravated one of the internet's biggest culture wars by telling a class of college graduates that one of the “most important” titles a woman can hold is homemaker.

During a commencement speech last weekend at Benedictine College, a Catholic liberal arts school in Atchison, Kansas, the NFL player railed against abortion, Pride month and Covid-19 lockdown measures.

Drawing the most viral backlash this week, however, was a section of his speech in which he addressed the female graduates specifically — telling them that it’s women who have had “the most diabolical lies” told to them.

“How many of you are sitting here now, about to cross this stage, and are thinking about all the promotions and titles you are going to get in your career? Some of you may go on to lead successful careers in the world,” Butker said. “But I would venture to guess that the majority of you are most excited about your marriage and the children you will bring into this world.”

The criticisms that followed took aim at Butker as well as the NFL.

"Hey @NFL — If you want to continue to grow your female fan base and any other marginalized group (straight white men are already watching your product), come get your boy," wrote Lisa Guerrero, a former NFL sideline reporter and now an investigative journalist for "Inside Edition."

He went on to tell the graduates that his wife would agree that her life “truly started when she began living her vocation as a wife and as a mother.” It is her embrace of this role, he said, that made his own professional success possible.

Butker’s comments share similarities with some of the more extreme ideas around gender roles that have gained traction in communities that promote “ tradwife ” lifestyles or other relationship dynamics that center on traditional gender roles .

“Listen, there’s nothing wrong with his wife being a homemaker. Homemakers are wonderful, that’s not the point,” filmmaker Michael McWhorter, known by his more than 6 million TikTok followers as TizzyEnt, said in a video response. “The point is he seemed to be acting as if you should be ashamed if you don’t want to be a homemaker, or, ‘I know what you really want to do is just stay home and have babies.’"

The speech was the latest incident to add fuel to the flames of this increasingly vocal cultural battle, much of which is playing out online. While many prominent right-wing men have voiced such beliefs before, they’re usually confined to internet forums, podcasts and other online communities where these ideologies thrive.

A spokesperson for Butker did not immediately respond to a request for comment.

Benedictine College and the Kansas City Chiefs did not immediately respond to a request for comment.

A spokesperson for the NFL told People Magazine that Butker "gave a speech in his personal capacity" and his "views are not those of the NFL as an organization."

"The NFL is steadfast in our commitment to inclusion, which only makes our league stronger," a spokesperson told the publication.

Butker, who is teammates with Chiefs tight end Travis Kelce, further drew surprise and criticism when he quoted Kelce’s girlfriend, Taylor Swift, whose monumental career success as a global pop star has inspired college courses .

“As my teammate’s girlfriend says, ‘familiarity breeds contempt,’” he said, drawing murmurs from the crowd as he used the “Bejeweled” lyric as an analogy for why Catholic priests should not become “overly familiar” with their parishioners.

In the days since his speech, a Change.org petition for the Chiefs to dismiss Butker for “discriminatory remarks” has garnered nearly 19,000 signatures.

“These comments reinforce harmful stereotypes that threaten social progress,” the petition stated. “They create a toxic environment that hinders our collective efforts towards equality, diversity and inclusion in society. It is unacceptable for such a public figure to use their platform to foster harm rather than unity.”

Those who criticized Butker’s speech online include actor Bradley Whitford as well as DJ and rapper (and self-proclaimed Swiftie ) Flavor Flav .

But his speech was also lauded by some on the religious right, including conservative sports media personalities such as Clay Travis and Jason Whitlock , who defended Butker’s statements toward women.

“Not a word Harrison Butker says here should be remotely controversial. He’s 100% correct,” former NFL wide receiver T.J. Moe posted on X . “Those trying to convince women that being assistant VP of lending & intentionally childless at age 40 is more fulfilling than making a family and home are evil.”

Sports and culture commentator Jon Root also posted that Butker “exposed the lies that the world has been telling women.” Women, he wrote, are wrongly encouraged to climb the corporate ladder, view children as a “burden” and see marriage as “not worth pursuing.”

Still, a deluge of viewers online took issue with his attitude toward women and the LGBTQ community. Many women also rejected the premise that they would be happier staying at home in lieu of paid work, even if they do have a husband and children.

“I am moved. I actually had no idea that my life began when I met my husband,” neurosurgeon Betsy Grunch, known as Ladyspinedoc on TikTok, said sarcastically in a TikTok video . “It did not begin when I graduated magna cum laude from the University of Georgia with honors. It certainly did not begin when I graduated with a 4.0 GPA, Alpha Omega Alpha, from medical school. And I had no idea that it did not begin when I completed my residency in neurosurgery.”

Angela Yang is a culture and trends reporter for NBC News.