Bible Groups - Digests of Bible Commentaries

Gospel of Luke - Chapter 2:21-40 - Presentation in the Temple

21 Like John, Jesus is named and circumcised 8 days after his birth, according to the law given to Abraham (Gen 17:12). “Jesus” means “Yahweh saves” or “Yahweh is salvation” - his name given by the angel’s command, not his parents choice.
22 Luke underscores the Jewish context of Jesus’ birth by the adherence of his parents to the requirements of the Jewish law. But he confuses the required purification of a mother - only - 40 days after the birth (Lev 12:1-8) by offering turtledoves - implying they were too poor to offer a lamb, with the consecration of the firstborn male to the Lord (Exod 13:2) and then redeeming him with 5 shekels (Num 3:47-48) - no redeeming here. [Purification of a mother after birth was a common practice in the Church. But it should probably be properly seen as marking the return of the mother from the sacred - which birth is - to the secular world.]
23 Consecration of firstborn male (literally “every male opening the womb” - firstborns were important in the exodus - why? (Exod 13:12, 15)) was not required to be done at the Temple, but Luke is probably referring to Hannah offering Samuel to the sanctuary (1 Sam 1:24-28). Luke does not mention Jesus being redeemed with 5 shekels. Holy to the Lord - as the angel said (1:35), and more than just ritual dedication. Note the normal phrase “every male opening the womb” has NO implications about further children, NOR whether the hymen was broken during birth - ie remaining a virgin during birth.
24 Correct sacrifice for purification, not dedication. They are seen as poor, else would require a lamb (Lev 12:6). Temple important for Luke - symbolises continuity between Judaism & Christianity (Cf 1:11, 19:47, 24:53, Acts 3:1).
25 Nothing else is known about Simeon and Anna. They represent the faithful Israelites who wait without giving up hope for the coming redemption by a Messiah, positively disposed and open to God’s visitation. The Holy Spirit of prophecy is on him. He was “expecting” the consolation of Israel - seeing it had been promised to him. A prophecy is being fulfilled.
26 The Lord’s Messiah = Lord’s anointed one. The Holy Spirit continues to be active in Jesus’ infancy.
27 Simeon would have met the parents in the Temple grounds but outside the sanctuary (cf Lev 12:6), which was accessible only to priests. “Customary” - Luke emphasises the continuing role of the Jewish Law for Jesus.
29 Simeon’s hymn, the last of Luke’s 4, is traditionally part of Compline, the Church’s night prayer. Simeon recognises Jesus as the Anointed of the Lord. Simeon’s “now” means at the moment he took Jesus in his arms. “Release” giving sense of manumission, would be better than “dismiss”. The peace of God (as in 1:79 & 2:14) comes to Simeon - he is one who is favoured by God. This peace has come by the words of the narrative, as well as by personal revelation. Simeon is God’s slave (not servant), as was Mary.
30 Salvation is an important theme in Luke. Here the child Jesus (= “Yahweh saves”) is the salvation. NB Simeon sees God’s salvation in Jesus (Isa 40:3-5). The theme of salvation is important to Luke, mentioned 3 times in these early chapters, and again at the end of Acts (28:24-28), when it appears Israel has chosen to be excluded from “all peoples”.
31 IE all the peoples of the earth. This summary statement is repeated at the end of Acts (28:28).
32 Jesus is a light for the Gentiles, as well as giving glory to Israel (Is 46:13), ie the presence and splendour of God. Simeon extends his personal prophecy to the whole world: setting out Luke’s programme for Luke-Acts - and hence our understanding of the story - universal salvation. Perhaps difficult to see how Jesus brings glory to Israel, with many Jews turning away from him (Acts 28:24-28). But many do believe. The true glory of Israel is to have been the bearer of the promise, the nation from whom the true ruler of the world would come.
33 Awe at the way God was revealing Jesus as the Messiah - they had already been told that he was.
34 “The falling and the rising” - ie a stone of stumbling” (Is 8:14-15). (Cf 1:51-53). “A sign that will be opposed”; divisions will result in Israel from Jesus’ coming - this is what happens when Jesus’ kingdom confronts the world: Simeon’s words are very theological, and introduce the ‘schism’ theme running through Luke’s gospel: often one group will follow Jesus to salvation, while another resist or oppose and turn away to perdition. Always individuals choose their own fate by choosing whether or not to follow Jesus - some fall, some rise to follow him. But note that some (Jews and others ) do welcome Jesus’ message - including Simeon and Anna. But after all the talk about “the light of the world”, we have a sombre touch: a different sort of kingdom, not what people expected. The shadow of the Cross is already in view. Poor believers have been waiting expectantly in suffering, but Jesus’ way will be to share in this suffering of the poor. Note: Vv 34-35 are less poetical than Simeon’s hymn above, and some think they may be older.
35 Discipleship is not easy, it will involve suffering, and even Jesus’ mother - personifying Israel - will have to choose. [John the evangelist also has this motif: Jesus comes not to judge but to invite people to choose whether or not to follow him.] In Luke’s gospel Mary is commended as a true disciple (Lk 8:20-21), but note that Mark & Matthew are not so clear (Mk 3:33-35; 6:4; Mt 12:48-50). The sword referred to will separate good from bad. Even Mary is subject to the difficult process of learning that obedience to the word of God transcends family ties; this ongoing process is not without its dangers and suffering.
36 As a widow Anna is totally dependant on God. Luke’s story begins with Anna - the first evangelist - taking the gospel to the people of Jerusalem, from which - Acts (1:8) - it will later spread to the whole world. Anna forms the female balance to Simeon, Luke emphasising that women have important roles too. While Simeon spoke only to the parents, Anna - unusually for a woman - speaks publicly. Both Simeon and Anna were looking forward to the consolation/redemption of Israel/Jerusalem (Cf Isa 40:1 et seq). Although Jerusalem was not destroyed until AD 70, this was before Luke wrote, so these references to Isaiah would have had a marked impact on Luke’s hearers.
38 For Luke Jerusalem and Israel are synonymous.
39 Both Luke and Matthew are clear that Jesus was born in Bethlehem, but grew up in Nazareth, about 60 miles away in Galilee. The whole oral tradition knows Jesus as “Jesus of Nazareth”, but both gospels insist of Bethlehem as his birthplace, presumably to portray him as son of David.