When the shepherds arrive at the manger in Bethlehem, Luke records: “they made known the message that had been told them about this child. All who heard it were amazed by what had been told them by the shepherds. And Mary kept all these things, reflecting on them in her heart.” (Luke 2:17-19) “All” no doubt includes Joseph and Mary who by now would have been used to messages being delivered by angels, understood to be the messengers of God. They were amazed at the message, but they understood how the shepherds came to know. Not so with Simeon. “The child’s father and mother were amazed at what was said about him.” While the first part of Simeon’s message had already been received, the message perhaps expanded far beyond what Mary had been reflecting on, and in any case, how did this random person in the Temple come to know these things? How was it revealed to him?

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’, which includes being inspired by the Spirit but seems also to indicate something more: a special sensitivity. Simeon blessed God by offering up a prayer of praise

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.” 

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.

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 (v.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. But the story does indicate that he was “righteous” and “devout.” The first accolade is likely meant to tell us that he was in a right relationship with God and man alike. The second accolade, “devout” (eulabes) is a word, only used by Luke in the New Testament, describing a person who was attentive and careful about religious duties and obligations.

With these verses 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 (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 did the family return to Nazareth where the child “grew and became 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 accordance with Jewish custom and Law, the Holy Family travels to the Jerusalem Temple to celebrate a host of religious celebrations: purification of Mary, and the presentation and consecration of Jesus. The Presentation of Jesus is celebrated by many Christian denominations. In addition to being known as the Feast of the Presentation of Jesus at the Temple, other traditional names include Candlemas, the Feast of the Purification of the Virgin, and the Meeting of the Lord.

Candlemas is a northern European name for the feast because of the procession with lighted candles at the mass on this day, reflecting Simeon’s proclamation of “a light for revelation to the Gentiles”, which, in turn, echoes Isaiah 49:6 in the second of the “servant of the Lord” oracles. It is traditionally celebrated 40 days after Christmas. In the Eastern Orthodox Church, the Presentation of Jesus at the temple is celebrated as one of the twelve Great Feasts, and is sometimes called Hypapante (Ὑπαπαντή, “meeting” in Greek).

In the Roman Catholic Church the Feast of the Presentation is celebrated on 2 February – and if that is a Sunday celebration, then the Feast replaces the Sunday of Ordinary Time – as it does in 2025 replacing the 4th Sunday of Ordinary Time. And in case you are wondering, “Can Feb 2nd fall in the Season of Lent? The answer is “no” as February 4th is the earliest possible date for Ash Wednesday.

If you are interested in reading a detailed commentary on the Gospel for the 4th Sunday, Year C – which is the “rest of the story” started in the gospel for the 3rd Sunday, you can view it here.

Image credit: Giotto di Bondone, Presentation of Christ in the Temple | Lower Church in the Basilica of San Francesco, Assisi | PD-US