Luke 2:21-40 : The Infant Jesus in the Temple

²¹ When eight days were completed for his circumcision, he was named Jesus, the name given him by the angel before he was conceived in the womb. ²² When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord, ²³ just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,” ²⁴ and to offer the sacrifice of “a pair of turtledoves or two young pigeons,” in accordance with the dictate in the law of the Lord. ²⁵ Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the holy Spirit was upon him. ²⁶ It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord. ²⁷ He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, ²⁸ he took him into his arms and blessed God, saying: ²⁹ “Now, Master, you may let your servant go in peace, according to your word, ³⁰ for my eyes have seen your salvation, ³¹ which you prepared in sight of all the peoples, ³² a light for revelation to the Gentiles, and glory for your people Israel.” ³³ The child’s father and mother were amazed at what was said about him; ³⁴ and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted ³⁵ (and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed.” ³⁶ There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, ³⁷ and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. ³⁸ And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem. ³⁹ When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth.  ⁴⁰ The child grew and became strong, filled with wisdom; and the favor of God was upon him.

With the beginning of v.21, the Lucan birth narrative comes to a close and the Holy Family enters into a scene that is counterpart to the naming and dedication of John (1:57-80). Luke has an emphasis on the Jewishness of Jesus and his family. Five times in our text we are told that they observed the Law (vv. 22, 23, 24, 27, 39). Just before the Gospel for the Presentation of the Lord begins in v.22, Jesus has been circumcised (v.21). In v.39 we read, “When they had fulfilled all the prescriptions of the law of the Lord” – only then does the family return to Nazareth where the child “grew and become strong, filled with wisdom; and the favor of the God was upon him.” Following our text, we are told that Jesus’ parents went to Jerusalem for the festival of the Passover as was their “habit.”  As Jesus’ life begins with fulfilling the Law and coming to the temple in Jerusalem, so the Gospel ends with similar themes. Jesus’ last speech begins with: “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.” (24:44).

In addition to the “fulfillment” of that required by the Law, this text primarily focuses on the recognition and affirmation of Jesus as God’s agent of redemption by exceptionally reliable persons. This concern with keeping the law is of obvious importance, repeated as it is throughout the account. Here, the law functions in concert with the Holy Spirit (2:25, 26, 27). Behind both, law and Spirit, stands the design of God, who has choreographed this encounter.

Throughout, the narrative spotlight remains on Jesus. Even Mary’s purification becomes Jesus’ presentation (2:22–24), and the time devoted to providing character references for Simeon (2:25–27) and Anna (2:36–37) underscores the veracity of their claims about Jesus. Similarly, Simeon turns to address Mary directly (2:34–35), but his words to her concern Jesus. The child does nothing, but all words and deeds are oriented around him. Yet the scene is thoroughly theocentric. Jesus is repeatedly characterized in relation to God. He is presented to the Lord (2:22), and identified as “the Lord’s Messiah” (2:26) and God’s salvation (2:30). Moreover, the sight of the child is enough to cause both Simeon and Anna to praise God (2:28, 38).

The Circumcision and Presentation of Jesus (2:21–24).  Luke presents these actions—circumcision, naming, purification, presentation, consecration—as the normal flow of events following the birth of a firstborn son in a Jewish family. This is remarkable, since from a strictly historical point of view this passage bristles with difficulties. Why wait until the eighth day to name the child? Why speak of their purification, when the purity law applied only to Mary? Why relate presentation (2:22b) to a scriptural text concerned with consecration and redemption? Indeed, why mention presentation at all? Attempts to unravel these historical tangles aside, Luke’s focus remains clear. He presents Jesus’ family as obedient to the Lord, unquestionably pious. Thus: (1) they circumcise Jesus on the eighth day (Gen 17:9–14; Lev 12:3; m. Sabb 18:3); (2) they give the child the name mandated by Gabriel (1:31); and they act according to the law with regard to (3) purity following childbirth (Leviticus 12), (4) bringing Jesus to Jerusalem (Exod 13:2, 12, 15) and (5) offering the sacrifice for Mary’s purification (Lev 12:8). In effect, Luke highlights not what they do but why they do it, and the results of their actions: (1) Their piety is disclosed in the narrative equivalent of 1:6; and (2) the child is called Jesus (1:31 → 2:21) and designated “holy” (1:35 → 2:23). Hence, these “normal” occurrences are laden with narrative purpose, redirecting attention to the plan of God, revealing again that Mary and Joseph are willing supporters of God’s aim, and certifying that Jesus will operate from within God’s purpose.

The song of Simeon (2:25–32).  Luke records the inspired reaction of Simeon to the bringing of Jesus into the temple. We seem always to think of this man as old, though there is no evidence apart from his cheerful readiness to die (29; cf. 26). Attempts to identify him as a priest or an important citizen are without foundation. The name was a common one; apart from this story we know nothing about him.

Simeon was an upright man. Righteous shows that he behaved well towards people, while devout (eulabēs; used by Luke alone in the New Testament) signifies ‘careful about religious duties’ (in the classics it means ‘cautious’). The consolation of Israel for which he looked is another name for the coming of the Messiah. This was expected to be preceded by a time of great suffering (‘the woes of the Messiah’)‚ so that he would certainly bring comfort. In days when the nation was oppressed the faithful looked all the more intensely for the Deliverer who would solve their problems. The Holy Spirit was upon him, which seems to mean on him continually. In Old Testament times we read of the Spirit coming upon people on special occasions‚ but a continuing presence is rare. Simeon’s endowment was something special. The Spirit had indicated to Simeon in some way not specified that he would see the Messiah of the Lord (cf. 2:11) before his death.

In fulfillment of the promise the Spirit brought Simeon into the temple at the same time as Joseph and Mary. Simeon was ‘in the Spirit’ (cf. Rev. 1:10, etc.), which includes inspired by the Spirit but seems also to indicate something more‚ a special sensitivity. Joseph and Mary are called the parents‚ which does not mean that Luke has forgotten that he has just told us of the virgin birth‚ nor that he is here using a source which was ignorant of it. The word parents is simply used to indicate the character in which Joseph and Mary appeared at this time. The custom of the law refers to the offering of the five shekels on behalf of the child rather than the sacrifice for the mother‚ for Luke says they do it for him. Simeon blessed God‚ i.e. offered up a prayer of thanksgiving (which would normally begin‚ ‘Blessed are you, O Lord’).

As with the hymns in chapter 1‚ this little song is known by its opening words in Latin, namely Nunc Dimittis. Simeon’s now is important. He is ready to die peacefully now that he has seen God’s salvation, i.e. the Baby through whom God would in time bring salvation. His language is that used of the freeing of a slave and he may be thinking of death as ‘his release from a long task.’ Simeon goes on to show that this salvation is not for any one nation but for all. This is clear enough in all the peoples‚ but Simeon spells it out by speaking of both the Gentiles and your people Israel. It is probably only the poetic structure that links a light for revelation with the former and glory with the latter, for he would bring revelation to Israel as to others. But there is appropriateness in linking glory with Israel. There is much about glory in the Old Testament‚ particularly in connection with God’s manifestations of himself to his people. But Israel will see glory in its truest and fullest sense when it sees the Son of God (cf. John 1:14). His being a light to Gentiles means no diminution of Israel’s glory‚ but rather its full realization.

Simeon’s prophecy (2:33–35).  Some argue‚ from the fact that Joseph and Mary were amazed, that Luke has imported a narrative from a source lacking the preceding, for they would not be amazed after the visit from the shepherds. But this does not follow. There is matter for wonder that Simeon knew all this‚ and in any case what he says goes far beyond anything the shepherds said. We now find that the whole story is not sweetness and light. Salvation will be purchased at heavy cost and Simeon somberly records this. He invokes a blessing on Jesus’ father and his mother (see the note on ‘the parents’ in v. 27). Then in enigmatic words he goes on to speak of Jesus as set for the fall and rising of many in Israel (elsewhere in the New Testament the word rendered rising is always used of the resurrection). It is not certain whether Simeon has in mind one group of people or two. If one‚ he is saying that‚ unless people lose all pride in their own spiritual achievement there is no place for them. They must fall and take the lowly place; then they can rise (cf. Mic. 7:8; cf. also the publican in the parable‚ 18:9–14). If two‚ he means that Jesus will divide people: those who reject him will in the end fall (cf. Isa. 8:14f.) and those who accept him will rise‚ they will enter into salvation. Not surprisingly‚ he will be spoken against. That he will also be a sign is not so obvious. The expression means that he will point to the action of God. Simeon goes on to the cost to Mary. The sword (rhomphaia denotes a large sword, not the small machaira of 22:36‚ 38‚ 49, 52) that will pierce Mary’s soul is the death of Jesus. His suffering will not leave her untouched. Simeon’s final words point to the revelatory function of Jesus’ work. People declare themselves by their attitude to him. We cannot ultimately be neutral. When people see Christ suffer‚ their reaction shows on which side they stand.

Anna’s thanksgiving (2:36–38).  To Simeon’s prophecy Luke adds the thanksgiving of another representative of organized religion‚ a prophetess named Anna (the name means ‘grace’). While many religious people failed to accept Jesus‚ this early recognition came from those who faithfully observed the requirements of their religion. Nothing more is known of Anna than we read here.

There had been no prophet for hundreds of years‚ so it is noteworthy that God had raised up this prophetess. The Talmud recognized seven prophetesses only (Megillah 14a), so this was no ordinary distinction. Asher was one of the lost ten tribes‚ but evidently some members of it survived and kept their genealogies. Anna had been married for seven years and remained a widow. It is not clear whether she was eighty-four years old or whether she had been a widow for that length of time. If the latter she would have been  a very elderly woman indeed, so many favor the former. She did not depart from the temple‚ which may mean that she had quarters within the temple precincts or, more probably, that she was constantly at worship. Fasting and prayer, practices which could be performed by individuals quite apart from corporate worship, point to a disciplined life.

Anna came up at the critical moment and thanked God, presumably for sending his Messiah. Luke however gives no indication of the content of the thanksgiving, nor of Anna’s further comments. The redemption of Jerusalem is another way of referring to the deliverance to be effected by the Messiah. A group within the old religion was thus expecting Messiah.

The return to Nazareth (2:39–40).  Luke rounds off this part of his narrative with the return of Joseph and Mary to Nazareth. He makes no reference to the flight into Egypt (Matt. 2:13ff.) and there is no way of knowing whether he knew of it or not, and whether it preceded or followed the visit to Jerusalem. He speaks of the completion of the law’s requirement after which they returned into Galilee. Jesus’ childhood is described briefly in terms of development; there was growth, physical, mental and spiritual.

2:21 circumcision: Just as John before him had been incorporated into the people of Israel through his circumcision, so too Jesus. Performed on males, circumcision serves as a sacrifice of redemption and as a covenant sign. The former significance may be seen in the OT in Lev. 19:23-24, but the latter predominates (Ex 4:24 ff). Circumcision at birth is the most common form, but circumcision may also be a puberty rite or a marriage rite.

2:22 the days were completed: The presentation of Jesus in the temple depicts the parents of Jesus as devout Jews, faithful observers of the law of the Lord (Luke 2:23–24,39), i.e., the law of Moses. In this respect, they are described in a fashion similar to the parents of John (Luke 1:6) and Simeon (Luke 2:25) and Anna (Luke 2:36–37).

their purification: syntactically, “their” must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read “his purification,” understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either “his” or “her.” According to the Mosaic law (Lev 12:2–8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity. At the end of this period she is required to offer a year-old lamb as a burnt offering and a turtledove or young pigeon as an expiation of sin.  The woman who could not afford a lamb offered instead two turtledoves or two young pigeons, as Mary does here (v.24). They took him up to Jerusalem to present him to the Lord: as the firstborn son (Luke 2:7) Jesus was consecrated to the Lord as the law required (Exodus 13:2,12, cf Luke 2:23), but there was no requirement that this be done at the temple. The concept of a presentation at the temple is probably derived from 1 Sam 1:24–28, where Hannah offers the child Samuel for sanctuary services. The law further stipulated (Numbers 3:47–48) that the firstborn son should be redeemed by the parents through their payment of five shekels to a member of a priestly family.

2:23 Every male that opens the womb shall be consecrated to the Lord: The Lucan citation is a mixture of the Septuagint (LXX) of Exodus 13:2, 12, 15 and perhaps Numbers 8:15–16. The phrase means no more than firstborn

2:25 Simeon: The way in which Simeon is introduced in the biblical text makes it probable that he was unknown apart from this context and unlikely that he is any of the other Simeons suggested by later tradition or recent scholars. For example, the Protevangelium of James 24:3–4 states that this Simeon was a high priest and the successor of Zechariah, John the Baptist’s father; Acts of Pilate 17:1 makes mention of Jesus later raising Simeon’s two sons from the dead; and some scholars identify this Simeon with Simeon the son of Hillel and father of Rabban Gamaliel the Elder.

This man was righteous: The same word, “righteous” (dikaios), is used of him as is used of Zechariah and Elizabeth in Luke 1:6 and of Joseph in Matt 1:19, probably referring to his obedience to God’s law, rather than some standard of personal holiness.

… and devout : He is also commended as “devout” (Gk eulabēs; Acts 2:5; 8:2; 22:12, a Lukan word), likely referring to his care in performing religious duties.

awaiting the consolation of Israel: Although this phase is obscure in its specific reference, it probably connotes the expectation in the postexilic period of a time of trouble relieved by the reestablishment of God’s reign through the coming of the Messiah. The language is reminiscent of portions of Isaiah (40:1; 49:13; 51:3; 61:2; 66:13), and is apparently echoed at Luke 2:38 referring to Anna and Luke 23:50–51 referring to Joseph of Arimathea; later rabbinic writings refer to the messiah as “consoler” (menahe).

2:26 revealed. The verb chrēmatizein involves a divine oracle or response, e.g., in Acts 10:22 it is used for the direction of Cornelius by an angel.

not see death before he had seen the Lord’s Messiah. Luke’s play on the theme of sight prepares for the Nunc Dimittis: “For my eyes have seen this salvation” (2:30).

2:29 Now, Master, you may let your servant go in peace: From the opening words of this prayer in Latin, these verses are know as Nunc dimittis: Now you let me leave; Nunc dimittis servum tuum, Domine (Now you let your servant depart, O Lord). This biblical prayer is recited as part of Compline each night in the Liturgy of the Hours (Breviary). The expression also can be used to indicate someone’s having finished a major project, term of office, or even being ready to die.

2:35 a sword will pierce: (And you yourself a sword will pierce): Mary herself will not be untouched by the various reactions to the role of Jesus (v.34). Her blessedness as mother of the Lord will be challenged by her son who describes true blessedness as “hearing the word of God and observing it” (Luke 11:27–28 and Luke 8:20–21).

2:36 Anna: Anna is the only woman in NT called a prophetess (using the Greek noun form of the word). Thus, she is to be understood in the light of such OT figures as Deborah and Huldah. Comparisons should also be made with the intertestamental figure of Judith who, like Anna, was devout, lived to about the same age (105 – 84 years a widow, 7 years married, possibly married at 14), and did not remarry after her husband died (Judith 16:23). The Lukan material raises the question of whether or not there was some sort of Jewish order of widows who had specific functions in the temple, for example, to pray. This might explain her apparently constant presence in the temple. It should also be noted that, according to Luke’s portrait of Anna, she, unlike Simeon, goes forth to proclaim the good news about the Messiah. This foreshadows one of the roles assumed by female believers in Luke’s 2-vol. work (cf. Priscilla in Acts 18). It is also possible that Luke intends for the reader to see parallels between Luke 1–2 and Acts 1–2, in which case Anna anticipates what will happen when the spirit is poured out on all flesh, and both sons and daughters prophesy. There may also be some truth in the suggestion that Anna is portrayed by Luke as one of the ’anawim, i.e., the pious Jewish poor. Luke does seem to have a special interest in such people, and in view of his theme of reversal of fortunes (cf. Luke 4:17–19), he seems to promote women like Anna as examples of how the gospel affects human lives. Anna may also be seen as a model of faith in action, one who responds positively and properly to the coming of the Messiah.

Commentaries

• R. Alan Culpepper, Luke in The New Interpreter’s Bible, Vol. IX (Nashville, TN: Abingdon Press, 1995) 67-75
• Joel B. Green, The Gospel of Luke (Grand Rapids, MI: William B. Eerdmans Publishing, 1997) 138-152
• Luke Timothy Johnson, The Gospel of Luke, vol. 3 of Sacra Pagina, ed. Daniel J. Harrington (Collegeville, MN: Liturgical Press, 1991) 53-58
• Jerome Kodell, “Luke” in The Collegeville Bible Commentary, eds. Diane Bergant and Robert J. Karris (Collegeville, Minn.: Liturgical Press, 1989) 942
• Eugene LaVerdiere, Luke in the New Testament Message, vol. 5, eds. Wilfred Harrington and Donald Senior (Collegeville, Minn.: Michael Glazer-Liturgical Press, 1980) 33-37
• Leon Morris,. Luke: An introduction and commentary. Tyndale New Testament Commentaries Vol. 3: (Downers Grove, IL: InterVarsity Press, 1988) 103-107
• Brian Stoffregen, “Brian P. Stoffregen Exegetical Notes” at www.crossmarks.com
• Scripture –  Scripture quotes from New American Bible by Confraternity of Christian Doctrine, Inc., Washington, DC. ©