which prophet was present at the presentation of jesus

Travel/Study

BIBLE HISTORY DAILY

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

Simeon and Anna recognize Jesus, the 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.

which prophet was present at the presentation of jesus

FREE ebook, Who Was Jesus? Exploring the History of Jesus’ Life . Examine fundamental questions about Jesus of Nazareth.

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.”

Become a Member of Biblical Archaeology Society Now and Get More Than Half Off the Regular Price of the All-Access Pass!

Explore the world’s most intriguing biblical scholarship.

Dig into more than 9,000 articles in the Biblical Archaeology Society’s vast library plus much more with an All-Access pass.

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.

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.

Tabitha in the Bible

By: Robin Gallaher Branch

Who Were the Galatians in the Bible?

By: Megan Sauter

Westward view over the harbor at Fair Havens, on the southern coast of Crete. Photo courtesy of Mark Wilson

The Pax Romana and Maritime Travel

By: Jennifer Drummond

Section of Bodmer Papyrus 66. Public domain.

What Is Biblical Greek?

By: John Drummond

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.

macys in store coupon april 2013

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

macys coupon code

[…] 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?

Write a Reply or Comment Cancel reply

Your email address will not be published. Required fields are marked *

Recent Blog Posts

Jethro in the Bible

Locating Plato’s Burial

The Apostle Peter in Rome

Where Noah Landed?

Must-read free ebooks.

The Dead Sea Scrolls: Past, Present, and Future

Biblical Peoples—The World of Ancient Israel

Who Was Jesus? Exploring the History of Jesus’ Life

Ancient Israel in Egypt and the Exodus

Want more bible history.

By submitting above, you agree to our privacy policy .

All-Access Pass

Dig into the world of Bible history with a BAS All-Access membership. Biblical Archaeology Review in print. AND online access to the treasure trove of articles, books, and videos of the BAS Library. AND free Scholar Series lectures online. AND member discounts for BAS travel and live online events.

Signup for Bible History Daily to get updates!

The Presentation of Jesus

Upon the eighth day following His birth, the Lord was Luke ii. 21. circumcised, and the name Jesus given Him. Forty days after the birth, Mary presented herself with the child Luke ii. 22-38. at the Temple in accordance with the law, and after the presentation returned again to Bethlehem.

The order of events following Christ's birth to the time He went to reside at Nazareth, is much disputed. The chief point of controversy is respecting the time of the visit of the Magi. If this can be determined, the other events may be easily arranged.

An early and current tradition placed the coming of the Magi on the 6th of January, or on the 13th day after His birth. 3 This day was early celebrated as the Feast of the Epiphany, or the manifestation of Christ, and originally had reference to His birth, to the visit of the Magi, and to His baptism. It is now observed both in the Greek and Roman Churches with reference to the latter two events, of which the adoration of the Magi is made most prominent. This is also the case in the English and American Episcopal Churches. But the tradition did not command universal assent. Eusebius and Epiphanius, reasoning from Matt, ii. 16, put the coming of the Magi two years after His birth. And others have thought the 6th January selected for convenience, rather than as having any direct chronological connection with the event. The apocryphal gospel of the birth of Mary puts their coming on the forty-second day, or after the presentation, but some copies on the 13th. 1

If we now ask the grounds upon which, aside from this tradition, the coming of the wise men is placed so soon after the birth, and before the presentation in the Temple, the more important are these: first, that the words Tov 8c Irjcrov yevvrjOevTos, " Now when Jesus was born," (Matt. ii. 1,) imply that the one event speedily followed the other, the participle being in the aoristandnot in the perfect; second, that directly after the presentation Jesus went with His parents to Nazareth, (Luke ii. 39,) and that therefore the presentation must have been preceded by their visit; third, that at the coming of the Magi Herod first heard of the birth of Jesus, but if the presentation at the Temple had previously taken place, he must have heard of it, as it had been made public by Anna, (Luke ii. 38.) But none of these reasons is decisive. There is nothing, as asserted, in the use of ytvvYjOevTos, " now when Jesus was born," that proves that they came so soon as He was born, or that an interval of two months may not have elapsed. 2 The opinion of many of the fathers that they found Him still in the manger, or stall, in spelunca ilia qua natus est, may be true, if the manger was in a cave in the rear of the house. (See Matt. ii. 11.) The statement of Luke, that " when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth," has often been interpreted as affirming that they went directly from the temple to Nazareth without any return to Bethlehem. 1 But this interpretation is arbitrary. It is apparent that Luke does not design to give a full history of Christ's infancy. He says nothing of the Magi, of the murder of the children, of the flight into Egypt. Whatever may have been the motive of this omission, which Alford, in common with many German critics, ascribes to ignorance, nothing can be inferred from it to the impugning of Matthew's accuracy. His statement respecting the return to Galilee is general, and does not imply any strict chronological connection. Elsewhere in Luke like instances occur, as in iv. 14, where Jesus is said to have " returned in the power of the Spirit into Galilee," whence it would appear that this return followed immediately upon the temptation ; yet we know that an interval of several months must have elapsed. It is the fact that His childhood was.passed at Nazareth, which Luke brings prominently forward, not the precise time when He went thither, which w^as unimportant. It is not inconsistent with his language that Jesus should have returned to Bethlehem from the Temple, an afternoon walk of two hours, and have gone thence to Nazareth by way of Egypt, though had we this gospel alone, we could not infer this. Besides, it is apparent from Matthew's narrative (ii. 22-3) that Joseph did not design upon his return from Egypt to go to Galilee, and went thither only by express divine direction. Plainly he looked upon Bethlehem, not Nazareth, as the proper home of the child who should be the heir of David. 2 And finally the fact that Anna " spoke of Him to all them that looked for redemption in Jerusalem," by no means shows that her words came to the ears of Herod.

Those who thus place the visit of the Magi before the purification of Mary and the presentation of Jesus, are by no means agreed as to the time of the latter events. If the visit of the Magi was on the thirteenth day after His birth, and the murder of the children and the flight into Egypt took place immediately after, the purification must have been delayed till the return, and so in any event after the legal time on the fortieth day. 1 To avoid this, some suppose that, although the suspicions of Herod had been aroused by the inquiries of the Magi, yet he took no active measures for the destruction of the child, till the rumor of what had taken place at the Temple at the time of the presentation (Luke ii. 27-38) reaching his ears, stirred him up to give immediate order for the murder of the children. 2 Others still, making the departure to Nazareth to have immediately followed the purification, are compelled to make Nazareth, not Bethlehem, the starting point of the flight into Egypt. 3

The obvious difficulties connected with this traditional view of the coming of the wise men on the thirteenth day after the Lord's birth, have led most in modern times to put it after the purification on the fortieth day. Some, who hold that Jesus went immediately after that event to Nazareth, suppose that after a short sojourn there He returned to Bethlehem, and there was found by the wise men. 4 But most who put the purification upon the fortieth day, make the visit of the Magi to have shortly followed, and prior to any departure to Nazareth. 5 And this order seems best to harmonize the scripture narratives. The language of Lukeii. 22, compared with v. 21, plainly intimates that as the circumcision took place on the eighth, or legal day, so did the presentation on the fortieth. Till this day, the mother was regarded as unclean, and was to abide at home, and it is therefore very improbable that the adoration of the Magi, and especially the flight into Egypt, should have previously taken place. Doubtless, in case of necessity, all the legal requisitions could have been set aside, but this necessity is not proved in this case to have existed. That the purification was after the return from Egypt, is inconsistent with Matthew's statements, (ii. 22), that after Joseph had heard that Archelaus was reigning in Judea, he was afraid to go thither. If, then, he dare not even enter the king's territory, how much less would he dare to go to Jerusalem, and enter publicly into the temple. The conjecture of some, 1 that Archelaus was then absent at Rome, is wholly without historic proof.

1 Friedlieb, Bucher. a Augustine, Sepp, Alford. 3 Maldonati.

4 Epiphanius, and now Jarvis, and Patritius. 6 Robinson, Teschendorf, Wieseler, Lichtenstein.

That Matthew puts the flight into Egypt in immediate connection with the departure of the Magi, (ii. 13.) is plain. 2 No interval could have elapsed after their departure, for it is said, v. 14, that he " took the young child and His mother by night, and departed into Egypt." He went so soon as the angel appeared to him, apparently the same night. We cannot then place the history of the purification after their departure, and before the flight into Egypt, as is done by Calvin and many. Nor could Herod, after his jealousy had been aroused by the inquiries of the Magi after the new-born King of the Jews, have waited quietly several weeks till the events at the purification awakened his attention anew. He doubtless acted here with that decision that characterized all his movements, and seeing himself mocked by the wise men, took instant measures for the destruction of the child.

The fact that Mary offered the offering of the poor, (Luke ii. 24,) may be mentioned as incidentally confirming this view; for if she had received previously the gifts of the Magi, particularly the gold, we may suppose that she would have used it to provide a better offering. 1

We thus trace a threefold adoration of Christ: 1st, that of the shepherds; 2d, that of Simeon and Anna ; 3d, that of the Magi; or a twofold adoration of the Jews, and then the adoration of the heathen.

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

February 8, 2018 by Jessica Savage

Figure 1. Presentation of Christ in Canterbury Cathedral, stained glass window n. XV, 18

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.”

Figure 2. Presentation scene in the Mont-Saint-Michel Sacramentary (Normandy, 1050-1065). New York, Morgan Library, M.641, fol. 18r.

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.

Figure 3. Anna holding inscribed scroll at the Presentation of Christ, wood panel by the 15c. Byzantine Painter. New York, Metropolitan Museum of Art, 31.67.8.

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).

Figure 4. Prophetess Anna holding pseudo-inscribed scroll at the Presentation of Christ in the T'oros Roslin Gospels. Dated 1262. Baltimore, Walters Art Museum, W.539, fol. 211r.

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).

Figure 5. Prophetess Anna balancing basket of three doves on her head and holding candle at the Presentation of Christ. Book of Hours (ca. 1400). New York, Morgan Library S.9, fol. 79r.

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.

The Database

Access the Database

Reflections for the Feast of the Presentation of the Lord

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

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

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

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

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

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

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

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

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

The paradox of blessedness: Mary was given the blessedness of being the mother of the Son of God. That blessedness also would become a sword which would pierce her heart as her Son died upon the cross. The words Simeon addressed to Mary announced that she would be intimately linked with her Son's redemptive work. The sword indicated that Mary would have a share in her Son's sufferings. Her suffering would be an unspeakable pain which would pierce her soul. Our Lord suffered on the cross for our sins, and it is those sins which forged the sword of Mary's pain. Mary received both a crown of joy and a cross of sorrow. But her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises. Jesus promised his disciples, "no one will take your joy from you" (John 16:22). The Lord gives us a supernatural joy which enables us to bear any sorrow or pain and which neither life nor death can take way. Do you know the joy of a life fully surrendered to God with faith and trust? According to Dr. Scot Hann, the feast we celebrate shows a curious turn of events. The Redeemer is redeemed. She who is all-pure presents herself to be purified. Such is the humility of our God. Such is the humility of the Blessed Virgin. They submit to the law even though they are not bound by it.

Anna’s encounter with the Lord and her testifying to the Messiah: Anna was an eighty-four-year-old widow who spent her days in the Temple in fasting and prayer, waiting for the promised Messiah. She was rewarded with the joy of seeing her Redeemer as a Baby. In her excitement, she praised God and introduced the Infant to others around her as the expected Messiah. Supernatural hope grows with prayer and age! Anna was pre-eminently a woman of great hope and expectation that God would fulfill all his promises. She is a model of godliness for all believers as we advance in age. Advancing age and the disappointments of life can easily make us cynical and hopeless if we do not have our hope placed rightly. Anna's hope in God and His promises grew with age. She never ceased to worship God in faith and to pray with hope. Her hope and faith in God's promises fueled her indomitable zeal and fervor in prayer and the service of God's people. We grow in hope by placing our trust in the promises of Jesus Christ and relying not on our own strength, but on the grace and help of the Holy Spirit. After completing the presentation and redemption of baby Jesus and the ritual purification of Mary and the meeting with Simeon and Anna, Joseph and Mary understood more fully their responsibility before God to protect the child as they return to Nazareth

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

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

Thank you for reading our article. You can keep up-to-date by subscribing to our daily newsletter. Just click here

Your contribution for a great mission:support us in bringing the Pope's words into every home

More upcoming events:

Listen to our podcasts

Subscribe to our newsletters

To get the latest news

Papal audiences

Daily readings

Saint of the day

Gary Neal Hansen

Theology. It's good for you.

The Presentation of Jesus — Luke 2:22-40

December 21, 2020 by Gary Neal Hansen Leave a Comment

On the First Sunday after Christmas, the Revised Common Lectionary offers us the text known as “The Presentation of Jesus.” It’s Luke 2:22-40 and comes in four distinct scenes.

The Presentation

The scene is set for the Presentation with references to the Holy Family and the law of God.

We tend to picture just three people: Mary, Jesus, and Joseph. Tradition has Joseph older, a widower, with children from his first marriage who will, in the Gospels, be called Jesus’ siblings.

The number is not so important. The text emphasizes their Jewish faithfulness. With no fewer than three references to the requirements of the law, they are shown coming to the temple, ready to observe the rites of purification.

It is easy to forget their Jewishness somehow. But this Jesus is the Jewish Messiah, born to a Jewish family in a Jewish land, practicing the Jewish religion. That’s our savior.

The Song of Simeon

To me the heart of the Presentation is the Song of Simeon:

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 2:29-32, NRSV

I really love this text. I’ve said or sung it so many times in Episcopal Evening Prayer or Compline services, on retreat at Roman Catholic Benedictine monasteries, and at Wednesday and Saturday Orthodox Vespers services.

And I love the story around it:

Old Simeon, promised by the Spirit (he was sure it was the Spirit… it couldn’t have been his imagination, just a longing heart’s pious wish…) that he would live to see the promised Messiah.

But he was so very old. He felt like it was time to go, to leave this world for — well, for whatever it was that God had in store for those who loved and served him. He was tired, so very tired. He was weak, and he was ill. Would the promise be fulfilled?

Then one day, a day like any other, really, into the Temple walks a family: young mother, older man, babe in arms. Maybe some older kids.

Somehow he knew this was The One. (It had to be… he could just tell… there was that nudge inside, that whisper again…) This baby was the Messiah he had waited so long to see.

So he approached them. He reached out to the woman, wordlessly asking to hold her baby. She didn’t turn away — maybe she knew that this stranger was alright, someone who would be safe with the child. She let him take the boy in his arms.

The look on his face seemed to communicate a blessing. He turned his eyes to heaven and — he sang.

He sang about the end of his life; that he had fulfilled his purpose somehow, having seen and held this child. It sounded as if God were giving him permission to die. But what had he seen?

“My eyes have seen your salvation” he sang. Jesus, as an infant in swaddling cloths, is salvation. Not just Simeon’s personal salvation. God’s gift of salvation, coming to all the world, as the song goes on to say.

Again in this song we have the theme of all Luke’s songs: salvation is not something that will start 33 years in the future, when Jesus is grown, has taught and healed and called disciples, when he finally is crucified. In the very fact of Jesus being born, salvation has come.

In this little child, God is with us. The holy God, the very Image of the Father, has taken up human flesh, become truly human in the womb of Mary. Now human flesh, all humanity, begins the process of being restored to the image of God, renewed in the very likeness of God.

The process is not complete in any of us.
But it has begun for all of us.
And it cannot be stopped, or assumed to be nullified, in even one of us.

I pray for the continued effect of this salvation in me, in my family, in the Church, and throughout the world. I pray for the ability to see and know what Simeon saw and knew and sang of so long ago.

In contemplation I gaze at this child, at the scene with this old man, and at the God who answers my prayer.

Simeon’s Warning

But the Presentation doesn’t end with the Song of Simeon. He pauses to give Mary a bit of prophetic insight.

Jesus, this tiny baby, will be like a big old rock in the path — a rock of ages, perhaps, Some will step up higher by standing on him, and others will trip and fall over him.

And Mary herself gets a bit of a warning. She had just let the excitement of new motherhood take root, displacing the fear and trembling of being pregnant via the Holy Spirit . Now this strange man in the temple tells her a sword will pierce her soul because of her baby boy.

She probably wondered whether it was a mistake to let the old guy hold Jesus a minute or two before.

The Prophet Anna

The last part of the Presentation is so very lovely that it’s a shame it doesn’t get more attention.

It turns out Simeon is not the only elderly person hanging out in the Temple. Anna, an 87 year old prophet, is basically living there.

She worships. She fasts. She prays. She never leaves.

I’d say she embodies those lines in the Psalms, where it says that

Even the sparrow finds a home, and the swallow a nest for herself, where she may lay her young, at your altars, O Lord of hosts, my King and my God. Psalm 84:3 NRSV

For a day in your courts is better than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than live in the tents of wickedness. Psalm 84:10 NRSV

Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord my whole life long. Psalm 23:6 NRSV

I’m a little peeved that Luke didn’t record any of her actual words. All he says is that she

…began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem. Luke 2:38 NRSV

I bet she sang.

I mean everybody here sang. Luke 1-2 is basically a musical to which the tunes have been lost.

Gabriel sang.
Zechariah sang.
When Elizabeth spoke to Mary it really sounds a bit like a song too.
Old Simeon sang up a storm.

But Anna? No song.

She just heads out from the temple to do the work of a prophet at 87.

Personally? That makes me want to sing.

++++++++++++

This year Mark is the main Gospel in the Revised Common Lectionary. Want a great way to creatively engage with each Sunday’s text? Want something to keep your kids on-topic during the sermon on Sunday? Try my Illuminate-You-Own Gospel of Mark. Each story is on a page of its own, with a blank facing page for doodles, prayers, sermon notes, or journal entries. Click the image below to check it out on Amazon. (It’s an affiliate link.)

Hungry for a way to go deeper with God?

A richer engagement with Scripture helps you as a Christian. It also helps you as you relate to grown ups and kids in ministry.

Subscribe to my (almost) weekly newsletter and I'll send you a free ebook copy of Love Your Bible: Finding Your Way to the Presence of God with a 12th Century Monk.

Need a new way to engage with the Bible?

Subscribe to my newsletter and I'll send you a free ebook copy of Love Your Bible: Finding Your Way to the Presence of God with a 12th Century Monk. It's a modern introduction to a classic spiritual discipline that brings prayer and Bible study together.

It's manageable. It's fun. And it's free, along with my (almost)weekly newsletter that brings you every new article and announcement.

Let’s connect on social media…

Search the site.

Jesus’ Threefold Office as Prophet, Priest, and King

Reformed theology affirms that Scripture and its teaching on grace and faith emphasize that salvation is solus Christus , “by Christ alone”—that is, Christ is the only Savior (Acts 4:12). B.B. Warfield wrote, “The saving power of faith resides thus not in itself, but in the Almighty Savior on whom it rests.”

The centrality of Christ is the foundation of the Protestant faith. Martin Luther said that Jesus Christ is the “center and circumference of the Bible”—meaning that who He is and what He did in His death and resurrection is the fundamental content of Scripture. Ulrich Zwingli said, “Christ is the Head of all believers who are His body and without Him the body is dead.”

Without Christ, we can do nothing; in Him, we can do all things (John 15:5; Phil. 4:13). Christ alone can bring salvation. Paul makes plain in Romans 1–2 that though there is a self-manifestation of God outside of His saving work in Christ, no amount of natural theology can unite God and man. Union with Christ is the only way of salvation.

We urgently need to hear solus Christus in our day of pluralistic theology. Many people today question the belief that salvation is only by faith in Christ. As Carl Braaten says, they “are returning to a form of the old bankrupt nineteenth-century Christological approach of Protestant liberalism and calling it ‘new,’ when it is actually scarcely more than a shallow Jesusology.” The end result is that today, many people—as H. R. Niebuhr famously said of liberalism—proclaim and worship “a God without wrath who brought men without sin into a kingdom without judgment through the ministrations of a Christ without a cross.”

Our Reformed forebears, drawing on a perspective traceable all the way back to the fourth-century writer Eusebius of Caesarea, found it helpful to think about Christ as a Prophet, Priest, and King. The 1689 London Baptist Confession, for instance, puts it this way: “Christ, and Christ alone, is fitted to be mediator between God and man. He is the prophet, priest and king of the church of God” (8.9). Let us look more closely at these three offices.

Christ the Prophet

Christ is the Prophet whom we need to instruct us in the things of God so as to heal our blindness and ignorance. The Heidelberg Catechism calls Him “our chief Prophet and Teacher, who has fully revealed to us the secret counsel and will of God concerning our redemption” (A. 31). “The Lord thy God,” Moses declared in Deuteronomy 18:15, “will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken” (KJV). He is God’s Son, and God demands that we listen to Him (Matt. 17:5).

As the Prophet, Jesus is the only One who can reveal what God has been purposing in history “since the world began” and who can teach and make manifest the real meaning of the “scriptures of the prophets” (the Old Testament; see Rom. 16:25–26). We can expect to make progress in the Christian life only as we heed His instruction and teaching.

Christ the Priest

Christ is also Priest—our sorely needed High Priest, who, as the Heidelberg Catechism says, “by the sacrifice of His body, has redeemed us, and makes continual intercession with the Father for us” (A. 31). In the words of the 1689 London Baptist Confession, “because of our estrangement from God and the imperfection of our services at best, we need his priestly office to reconcile us to God and render us acceptable to him” (8.10).

Salvation is only in Jesus Christ because there are two conditions that, no matter how hard we try, we can never meet. Yet, they must be done if we are to be saved. The first is to satisfy the justice of God through obedience to the law. The second is to pay the price of our sins. We cannot do either, but Christ did both perfectly. Romans 5:19 says, “By the obedience of one shall many be made righteous.” Romans 5:10 says, “When we were enemies, we were reconciled to God by the death of his Son.” There is no other way to come into the presence of God than through Christ alone.

Jesus’ sacrifice took place once only, but He still continues as our great High Priest, the One through whom all acceptable prayer and praise are made to God. In heavenly places, He remains our constant Intercessor and Advocate (Rom. 8:34; 1 John 2:1). Little wonder, then, that Paul calls for glory to be given to God “through Jesus Christ for ever” (Rom. 16:27). We can grow in our enjoyment of access to God only by a deepening reliance on Him as our Sacrifice and Intercessor.

Christ the King

Finally, Christ is the King, ruling over all things. Over His church He reigns by means of His Holy Spirit (Acts 2:30–33). He sovereignly gives repentance to the impenitent and bestows forgiveness on the guilty (Acts 5:31). Christ is “our eternal King who governs us by His word and Spirit, and who defends and preserves us in the enjoyment of that salvation, He has purchased for us” (Heidelberg Catechism, Q&A. 31). As the royal Heir of the new creation, He will lead us into a kingdom of eternal light and love.

As such, we can agree with John Calvin when he says, “We may patiently pass through this life with its misery, cold, contempt, reproaches, and other troubles—content with this one thing: that our King will never leave us destitute, but will provide for our needs until, our warfare ended, we are called to triumph.” We can grow in the Christian life only as we live obediently under Christ’s rule and by His power.

If you are a child of God, Christ in His threefold office as Prophet, Priest, and King will mean everything to you. Do you love solus Christus ? Do you love Him in His person, offices, natures, and benefits? Is He your Prophet to teach you; your Priest to sacrifice for, intercede for, and bless you; and your King to rule and guide you?

After a rousing performance of Beethoven’s Ninth Symphony, the famous Italian conductor Arturo Toscanini is said to have told the orchestra: “I am nothing. You are nothing. Beethoven is everything.” If Toscanini could say that about a brilliant but dead composer, how much more should Christians say that about the living Savior, who, with respect to our salvation, is the composer, musician, and even the beautiful music itself.

Equip Soldiers with Biblical Truth

Your Gift Fuels Military Chaplain Outreach

If you're seeing this message, it means we're having trouble loading external resources on our website.

If you're behind a web filter, please make sure that the domains *.kastatic.org and *.kasandbox.org are unblocked.

To log in and use all the features of Khan Academy, please enable JavaScript in your browser.

Europe 1300 - 1800

Course: europe 1300 - 1800 > unit 2.

Siena in the Late Gothic, an introduction
Duccio, Maestà
Duccio, Maestà (quiz)
Duccio, The Rucellai Madonna
Duccio, Rucellai Madonna (quiz)
Duccio, The Virgin and Child with Saints Dominic and Aurea
Ambrogio Lorenzetti, Palazzo Pubblico frescos: Allegory and effect of good and bad government
Lorenzetti, Allegory and Effect of Good and Bad Government (quiz)

Lorenzetti, Presentation of Jesus in the Temple

Pietro Lorenzetti, Birth of the Virgin
Simone Martini, Saint Louis of Toulouse
Simone Martini, Maesta
Simone Martini, Annunciation
Simone Martini's Annunciation (quiz)
Siena in the 1300s

Want to join the conversation?

Upvote Button navigates to signup page
Downvote Button navigates to signup page
Flag Button navigates to signup page

Video transcript

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.

Stay in Touch

Weddings & Funerals
Worship Services

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

Back to: CHRISTIAN RELIGIOUS STUDIES JSS2

Welcome to Class !!

We are eager to have you join us !!

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

presentation of jesus at the temple crs classnotesng

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 Marys 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.

prophesy of simeon and anna presentation of jesus in the temple crs classnotesng

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.

Share this lesson with your friend!

Click to share on Twitter (Opens in new window)
Click to share on Facebook (Opens in new window)
Click to share on Telegram (Opens in new window)
Click to email a link to a friend (Opens in new window)

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

We’re glad you found it helpful😊 For even more class notes, engaging videos, and homework assistance, just download our Mobile App at https://play.google.com/store/apps/details?id=com.afrilearn . It’s packed with resources to help you succeed🌟

Weekly Newsletter

WhatsApp us

The Presentation of the Lord reminds us of the importance of community

Today we celebrate Jesus’ presentation at the temple. This event is recorded only in the Gospel of Luke and is rooted in the Jewish practices of purification of a mother after childbirth and the offering of the firstborn son. While the event centers on Mary, Joseph and Jesus, two community members support the Holy Family during this celebration.

There was also a prophetess, Anna.... She gave thanks to God and spoke about the child. (Lk 2:36, 38)

How can I be a prophet in today’s society?

Do I recognize God in my life?

Do I invite people to praise and worship God?

The tradition described in Luke has its roots in Leviticus 12, which prescribes rules of purification and presentation. In ancient Judaism, after childbirth women were required to be purified before interacting with people and sacred objects. Giving birth to Jesus made Mary ceremonially unclean for 40 days (Lv 12:2-4). For the first seven days, she would avoid contact with people. For an additional 33 days, she would avoid contact with holy objects and the sanctuary. Though this may sound peculiar, it is important to remember that although childbirth was considered a divine blessing, purity regulations like these developed out of concerns and taboos regarding bodily fluids and their relation to religious activities.

At the end of the purification period, Mary and Joseph offered a sacrifice of two pigeons, which was expected from people who could not afford to offer a sheep (Lv 12:8).The parents also present Jesus at the temple, as was customary for all firstborn male children (Ex 13:2). The first and second readings complement this event, as Malachi prophesies about a messenger of the covenant at the temple, and the Letter to the Hebrews recognizes Jesus’ participation in Jewish rituals.

When Mary and Joseph present Jesus, they encounter two prophetic figures, Simeon and Anna, both of whom recognize the significance of Jesus. Filled with the Holy Spirit, Simeon had received a divine message that he would see the Messiah before his death. Recognizing the Messiah, Simeon takes Jesus into his arms and affirms that he can die having seen the Christ. Simeon asserts that Jesus is “a light for revelation to the Gentiles and glory for your people Israel” (Lk 2:32). Jesus is the Messiah for both Gentiles and Jews. Mary and Joseph are surprised that this relative stranger recognizes who Jesus is. Simeon blesses the parents and offers a message specifically to Mary that despite his importance, Jesus would be rejected by many.

We also hear about a woman prophet, Anna. Anna’s piety is highlighted, as she regularly worships, prays and fasts at the temple. Although there is no quoted speech from Anna, we are told that at the presentation she offers praise and thanksgiving to God and speaks about Jesus to all who were looking for redemption (Lk 2:38).

Sponsored through "The Living Word: Scripture in the Life of the Church," a multi-platform project in collaboration with the American Bible Society's Catholic Initiatives aimed at promoting deeper engagement with the Bible.

Although the Holy Family is central to this feast of the Presentation, Simeon and Anna play vital roles. Simeon publicly confirms Jesus’ identity and future ministry, and Anna shares Jesus with the world, proclaiming him to the Gentiles and Jews mentioned in Simeon’s prophecy. These community members affirm the significance of Jesus to the world.

This article also appeared in print, under the headline “The Importance of Community,” in the January 20, 2020 , issue.

Jaime L. Waters teaches Scripture at DePaul University in Chicago. She is an associate professor of Catholic studies.

We don’t have comments turned on everywhere anymore. We have recently relaunched the commenting experience at America and are aiming for a more focused commenting experience with better moderation by opening comments on a select number of articles each day.

But we still want your feedback. You can join the conversation about this article with us in social media on Twitter or Facebook , or in one of our Facebook discussion groups for various topics.

Or send us feedback on this article with one of the options below:

We welcome and read all letters to the editor but, due to the volume received, cannot guarantee a response.

In order to be considered for publication, letters should be brief (around 200 words or less) and include the author’s name and geographic location. Letters may be edited for length and clarity.

We open comments only on select articles so that we can provide a focused and well-moderated discussion on interesting topics. If you think this article provides the opportunity for such a discussion, please let us know what you'd like to talk about, or what interesting question you think readers might want to respond to.

If we decide to open comments on this article, we will email you to let you know.

If you have a message for the author, we will do our best to pass it along. Note that if the article is from a wire service such as Catholic News Service, Religion News Service, or the Associated Press, we will not have direct contact information for the author. We cannot guarantee a response from any author.

We welcome any information that will help us improve the factual accuracy of this piece. Thank you.

Please consult our Contact Us page for other options to reach us.

Most popular

Your source for jobs, books, retreats, and much more.

The latest from america

Luke 2:25-35 New Living Translation

The prophecy of simeon.

25 At that time there was a man in Jerusalem named Simeon. He was righteous and devout and was eagerly waiting for the Messiah to come and rescue Israel. The Holy Spirit was upon him 26 and had revealed to him that he would not die until he had seen the Lord’s Messiah. 27 That day the Spirit led him to the Temple. So when Mary and Joseph came to present the baby Jesus to the Lord as the law required, 28 Simeon was there. He took the child in his arms and praised God, saying,

29 “Sovereign Lord, now let your servant die in peace, as you have promised. 30 I have seen your salvation, 31 which you have prepared for all people. 32 He is a light to reveal God to the nations, and he is the glory of your people Israel!”

33 Jesus’ parents were amazed at what was being said about him. 34 Then Simeon blessed them, and he said to Mary, the baby’s mother, “This child is destined to cause many in Israel to fall, and many others to rise. He has been sent as a sign from God, but many will oppose him. 35 As a result, the deepest thoughts of many hearts will be revealed. And a sword will pierce your very soul.”

Bible Gateway Recommends

NLT Student Life Application Study Bible, Filament Enabled Edition, LeatherLike, Charcoal Gray Striped, Indexed

Grow Christians

A community of disciples fostering the faith of children in their care.

The Feast of the Presentation of Jesus in the Temple

February 2, 2020 By Carrie Willard 1 Comment

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

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

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

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

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

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

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

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

[Image Credit: Public Domain via Wikimedia Commons ]

Simeon Is Open to the Lord's Action

SIMEON IS OPEN TO THE LORD’S ACTION

Pope John Paul II

He invites us to look at the merciful action of God who pours out the Spirit on his faithful in order to bring his mysterious plan of love to fufilment

"In the episode of the Presentation we can glimpse the meeting of Israel's hope with the Messiah. We can also see in it a prophetic sign of man's encounter with Christ", the Holy Father said at the General Audience of Wednesday, 11 December, while reflecting on the mystery of Jesus' Presentation in the temple and the significance of Simeon's prophetic words. His Holiness Karekin I, Supreme Patriarch and Catholicos of All Armenians, was present at the General Audience. The Pope introduced him before delivering his catechesis, which was the 39th in the series on the Blessed Mother and was given in Italian. The Catholicos spoke after the Pope's catechesis.

1. In the episode of the Presentation of Jesus in the temple, St Luke emphasizes Jesus' messianic destiny. The immediate purpose of the Holy Family's journey from Bethlehem to Jerusalem according to the Lucan text was to fulfil the law: "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'" (Lk 2:22-24).

With this act, Mary and Joseph show their intention of faithfully obeying God's will, rejecting every kind of privilege. Their coming to the temple in Jerusalem has the significance of a consecration to God in the place where he is present.

Obliged by her poverty to offer turtledoves or pigeons, Mary in fact gives the true Lamb who would redeem humanity, thus anticipating what was prefigured in the ritual offerings of the old law.

Simeon was inspired by the Holy Spirit

2. While the law required the purification after birth of the mother alone, Luke speaks of the "time for their purification" (2:22), intending perhaps to indicate together the prescriptions involving both the mother and the firstborn Son.

The term "purification" can surprise us, because it is referred to a Mother who had been granted, by a singular grace, to be immaculate from the first moment of her existence, and to a Child who was totally holy. However, it must be remembered that it was not a question of purifying the conscience from some stain of sin, but only of reacquiring ritual purity which, according to the ideas of the time, may be harmed by the simple fact of birth without there being any form of guilt.

The Evangelist uses the occasion to stress the special link existing between Jesus, as "first-born" (Lk 2:7, 23) and God's holiness, as well as to indicate the spirit of humble offering which motivated Mary and Joseph (cf. Lk 2:24). In fact, the "two turtledoves or two young pigeons" (Lv 12:8), was the offering of the poor.

3. In the temple, Joseph and Mary meet Simeon, "righteous and devout, looking for the consolation of Israel" (Lk 2:25).

The Lucan narrative says nothing of his past or of the service he carried out in the temple; it tells of a deeply religious man who nurtures great desires in his heart and awaits the Messiah, the consolation of Israel. In fact, "the Holy Spirit was upon him" and "it had been revealed to him ... that he should not see death before he had seen the Lord's Christ" (Lk 2:25-26). Simeon invites us to look at the merciful action of God who pours out the Spirit on his faithful to bring to fulfilment his mysterious project of love.

Simeon, a man who is open to God's action, "inspired by the Spirit" (Lk 2:27), goes to the temple where he meets Jesus, Joseph and Mary. Taking the Child in his arms, he blesses God and says, "Lord, now let your servant depart in peace, according to your word" (Lk 2:29).

Simeon uses an Old Testament phrase to express the joy he experiences on meeting the Messiah and feels that the purpose of his life has been fulfilled; he can therefore ask the Most High to let him depart in peace to the next world.

Joseph and Mary present Saviour of all mankind

In the episode of the Presentation we can glimpse the meeting of Israel's hope with the Messiah. We can also see in it a prophetic sign of man's encounter with Christ. The Holy Spirit makes it possible by awakening in the human heart the desire for this salvific meeting and by bringing it about.

Nor can we neglect the role of Mary who gives the Child to the holy old man Simeon. By divine will, it is the Mother who gives Jesus to mankind.

4. In revealing the Saviour's future, Simeon refers to the prophecy of the "Servant" sent to the chosen people and to the nations. To him the Lord says, "I have taken you by the hand and kept you; I have given you as a covenant to the people, a light to the nations" (Is42:6). And again: "'It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the preserved of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth" (Is 49:6).

In his canticle, Simeon reverses the perspective and puts the stress on the universality of Jesus' mission: "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 for your people Israel "(Lk 2:30-32).

How can we fail to marvel at these words? "And his father and mother marveled at what was said about him" (Lk 2:33). But this experience enabled Joseph and Mary to understand more clearly the importance of their act of offering: in the temple of Jerusalem they present the One who, being the glory of his people, is also the salvation of all mankind.

Taken from: L'Osservatore Romano Weekly Edition in English 18/25 December 1996, page 9

L'Osservatore Romano is the newspaper of the Holy See. The Weekly Edition in English is published for the US by:

The Cathedral Foundation L'Osservatore Romano English Edition 320 Cathedral St. Baltimore, MD 21201 Subscriptions: (410) 547-5315 Fax: (410) 332-1069 [email protected]

IMAGES

What Is the Significance of The Presentation of Jesus in The Temple
The Presentation of Jesus
TEMPLE
jesus presentation at the temple
Sunday in the South: Luke 2:21-40
Holy Mass images...: Presentation of Jesus at the Temple

VIDEO

Father's Day Presentation
I presented the Gospel of Jesus Christ to my class
Resurrection Sunday 3/31/24 "Jesus' Last 7 Sayings" The Redux
Who Is The False Prophet And The Antichrist?
Jesus A Prophet of Allah Khalid Yasin
Simple Life of Prophet Muhammad (saw) ᴴᴰ

COMMENTS

Luke 2:22-40 NIV
Jesus Presented in the Temple. 22 When the time came for the purification rites required by the Law of Moses, 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]), 24 and to offer a sacrifice in keeping with what is said in ...
Luke 2:21-40 NLT
Jesus Is Presented in the Temple. 21 Eight days later, when the baby was circumcised, he was named Jesus, the name given him by the angel even before he was conceived. 22 Then it was time for their 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 ...
Mary, Simeon or Anna: Who First Recognized Jesus as Messiah?
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.
Luke 2:22-35 NET
Luke 2:22-35. New English Translation. Jesus' Presentation at the Temple. 22 Now[ a] when the time came for their[ b] purification according to the law of Moses, Joseph and Mary[ c] brought Jesus[ d] up to Jerusalem to present him to the Lord 23 (just as it is written in the law of the Lord, "Every firstborn male[ e] will be set apart to ...
Presentation of Jesus
The Presentation of Jesus is an early episode in the life of Jesus Christ, describing his presentation at the Temple in Jerusalem.It is celebrated by many churches 40 days after Christmas on Candlemas, or the "Feast of the Presentation of Jesus".The episode is described in chapter 2 of the Gospel of Luke in the New Testament. Within the account, "Luke's narration of the Presentation in the ...
13. The Presentation of Jesus in the Temple in Jerusalem
25 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. 26 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. 27 And he came in the Spirit into the temple; and ...
Luke 2:21
Jesus Presented at the Temple 20 The shepherds returned, glorifying and praising God for all they had heard and seen, which was just as the angel had told them. 21 When the eight days until His circumcision had passed, He was named Jesus, the name the angel had given Him before He had been conceived. 22 And when the time of purification according to the Law of Moses was complete, His parents ...
The Presentation of Jesus
Upon the eighth day following His birth, the Lord was Luke ii. 21. circumcised, and the name Jesus given Him. Forty days after the birth, Mary presented herself with the child Luke ii. 22-38. at the Temple in accordance with the law, and after the presentation returned again to Bethlehem.. The order of events following Christ's birth to the time He went to reside at Nazareth, is much disputed.
Widow's Window to the Presentation: Prophetess Anna in the Temple
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. 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 ...
Simeon (Gospel of Luke)
Simeon ( Greek: Συμεών) at the Temple is the "just and devout" man of Jerusalem who, according to Luke 2:25-35, met Mary, Joseph, and Jesus as they entered the Temple to fulfill the requirements of the Law of Moses on the 40th day from Jesus' birth, i. e. the presentation of Jesus at the Temple . According to the Biblical account, the ...
Presentation of the Lord
The Catechism of the Catholic Church (paragraph 529) teaches, The presentation of Jesus in the temple shows him to be the firstborn Son who belongs to the Lord. With Simeon and Anna, all Israel awaits its encounter with the Savior-the name given to this event in the Byzantine tradition. Jesus is recognized as the long-expected Messiah, the ...
Reflections for the Feast of the Presentation of the Lord
Introduction: This feast commemorates how Jesus, as a baby, was presented to God in the Temple in Jerusalem.This presentation finds its complete and perfect fulfillment in the mystery of the passion, death and Resurrection of the Lord. The Feast of the Presentation of the Lord is a combined feast, commemorating the Jewish practice of the purification of the mother after childbirth and the ...
The Presentation of Jesus
The Song of Simeon. To me the heart of the Presentation is the Song of Simeon: 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.
Jesus' Threefold Office as Prophet, Priest, and King
Jesus' Threefold Office as Prophet, Priest, and King. Joel Beeke. 4 Min Read. Reformed theology affirms that Scripture and its teaching on grace and faith emphasize that salvation is solus Christus, "by Christ alone"—that is, Christ is the only Savior ( Acts 4:12 ). B.B. Warfield wrote, "The saving power of faith resides thus not in ...
Jesus' Presentation in the Temple: Magisterium, Saints, Poets
VOICE OF THE MAGISTERIUM. Mary is, finally, the Virgin presenting offerings. In the episode of the Presentation of Jesus in the Temple (cf. Lk. 2:22-35), the Church, guided by the Spirit, has detected, over and above the fulfillment of the laws regarding the offering of the firstborn (cf. Ex. 13:11-16) and the purification of the mother (cf. Lv. 12:6-8), a mystery of salvation related to the ...
Lorenzetti, Presentation of Jesus in the Temple
This is one of Ambrogio Lorenzetti's most important paintings. And it tells the story early in the New Testament narrative of Christ being brought to the temple to be circumcised. This is the moment when Simeon is presenting Christ to the temple and Anna, the seer, is recognizing Christ as the Redeemer and points him out.
Jesus in the Gospels: What are the Four Different Presentations of
John presents Jesus as the Son of God, the second person of the Trinity, co-equal and co-eternal with the Father and the Spirit. John's record is beautiful in revealing Jesus' divinity. The genealogy John records is short, but complete, in recording Jesus co-existant with God the Father from everlasting. John 1:1 In the beginning was the ...
Anna and Simeon, the Presentation of Jesus
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 ...
TEMPLE
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 ...
The Presentation of the Lord reminds us of the importance of community
The Presentation of the Lord reminds us of the importance of community. Jaime L. Waters January 10, 2020. Photp: Patty Mooney/Flickr. Today we celebrate Jesus' presentation at the temple. This ...
Luke 2:25-35 NLT
The Prophecy of Simeon - At that time there was a man in Jerusalem named Simeon. He was righteous and devout and was eagerly waiting for the Messiah to come and rescue Israel. The Holy Spirit was upon him and had revealed to him that he would not die until he had seen the Lord's Messiah. That day the Spirit led him to the Temple. So when Mary and Joseph came to present the baby Jesus to the ...
The Feast of the Presentation of Jesus in the Temple
What makes the Presentation of Jesus in the Temple even more notable in Christian life, to me, is what the Holy Family found once they arrived. Simeon, a "righteous and devout" man, according to the Gospel of Luke, had been waiting for the salvation of Israel. Christians remember his words in the canticle "Nunc Dimittis," which means ...
Simeon Is Open to the Lord's Action
Joseph and Mary present Saviour of all mankind. In the episode of the Presentation we can glimpse the meeting of Israel's hope with the Messiah. We can also see in it a prophetic sign of man's encounter with Christ. The Holy Spirit makes it possible by awakening in the human heart the desire for this salvific meeting and by bringing it about.

BIBLE HISTORY DAILY

Become a Member of Biblical Archaeology Society Now and Get More Than Half Off the Regular Price of the All-Access Pass!

Related reading in Bible History Daily :

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

Related Posts

Tabitha in the Bible

Who Were the Galatians in the Bible?

The Pax Romana and Maritime Travel

What Is Biblical Greek?

33 Responses

Write a Reply or Comment Cancel reply

Recent Blog Posts

Jethro in the Bible

Locating Plato’s Burial

The Apostle Peter in Rome

Where Noah Landed?

The Dead Sea Scrolls: Past, Present, and Future

Biblical Peoples—The World of Ancient Israel

Who Was Jesus? Exploring the History of Jesus’ Life

Ancient Israel in Egypt and the Exodus

All-Access Pass

Signup for Bible History Daily to get updates!

The Presentation of Jesus

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

The Database

Recent Posts

Reflections for the Feast of the Presentation of the Lord

More upcoming events:

The Presentation of Jesus — Luke 2:22-40

The Presentation

The Song of Simeon

Simeon’s Warning

The Prophet Anna

++++++++++++

Hungry for a way to go deeper with God?

Leave a Reply Cancel reply

Need a new way to engage with the Bible?

Let’s connect on social media…

Jesus’ Threefold Office as Prophet, Priest, and King

Christ the Prophet

Christ the Priest

Christ the King

Europe 1300 - 1800

Lorenzetti, Presentation of Jesus in the Temple

Want to join the conversation?

Video transcript

Anna and Simeon, the Presentation of Jesus

Stay in Touch

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

The Importance of a Child’s Presentation in the Church

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

The Significance of the Prophecy of Simeon

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

The Significance of the Prophecy of Anna

Moral Lessons

Share this lesson with your friend!

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

Leave a Reply Cancel reply

Weekly Newsletter

The Presentation of the Lord reminds us of the importance of community

Most popular

The latest from america

Luke 2:25-35 New Living Translation

Bible Gateway Recommends

The Feast of the Presentation of Jesus in the Temple

Share this:

Leave a Reply Cancel reply

Simeon Is Open to the Lord's Action

IMAGES

VIDEO

COMMENTS