Luke 2:21–40
21 And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb.
22 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 23 (as it is written in the Law of the Lord, “Every male who first opens the womb shall be called holy to the Lord”) 24 and to offer a sacrifice according to what is said in the Law of the Lord, “a pair of turtledoves, or two young pigeons.” 25 Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, waiting 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 when the parents brought in the child Jesus, to do for him according to the custom of the Law, 28 he took him up in his arms and blessed God and said,
29 “Lord, now you are letting your servant1 depart in peace,
according to your word;
30 for my eyes have seen your salvation
31 that you have prepared in the presence of all peoples,
32 a light for revelation to the Gentiles,
and for glory to your people Israel.”
33 And his father and his mother marveled at what was said about him. 34 And Simeon blessed them and said to Mary his mother, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed 35 (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.”
36 And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived with her husband seven years from when she was a virgin, 37 and then as a widow until she was eighty-four.2 She did not depart from the temple, worshiping with fasting and prayer night and day. 38 And coming up at that very hour she began to give thanks to God and to speak of him to all who were waiting for the redemption of Jerusalem.
39 And when they had performed everything according to the Law of the Lord, they returned into Galilee, to their own town of Nazareth. 40 And the child grew and became strong, filled with wisdom. And the favor of God was upon him.
1 Or bondservant 2 Or as a widow for eighty-four years
Section Overview
Luke continues to emphasize that Jesus is greater than the Baptist, and his greatness is verified by the responses of Simeon and Anna. After Jesus is born, Mary and Joseph do what is prescribed in the law of Moses. Jesus is circumcised on the eighth day, with the purification rites carried out as the law specifies. When the family is in the temple it meets Simeon, to whom the Spirit has revealed that he would not die before seeing the Christ. He recognizes that Jesus is the fulfillment of what he has heard, declaring that Jesus will bring salvation to Israel and to all peoples. At the same time he predicts many will oppose Jesus and Mary herself will suffer. Simeon anticipates the divided response to Jesus in both Luke and Acts. On the same occasion an elderly woman, the prophetess Anna, praises the Lord about the redemption promised to Jerusalem. Jesus and his parents return home after fulfilling what the law prescribes, and Jesus grows strong under God’s favor.
Section Outline
II. Preparation for Jesus’ Ministry (1:5–4:13) . . .
B. Two Sons Born (1:57–2:52) . . .
2. Birth of Jesus (2:1–52) . . .
c. Presentation and Revelation in the Temple (2:21–40)
Response
What was it like to be the parents of Jesus? Luke reminds us that Joseph and Mary were marked by ordinary, everyday obedience to what God commanded. They experienced some remarkable events at Jesus’ birth, including the words of Simeon and Anna recorded here. But most of their lives consisted of trusting and obeying the Lord day in and day out, year in and year out. The Lord wants us to give ourselves to him even if the days we live in are not particularly exciting. At the same time, God was fulfilling his covenant promises, his saving promises made to Israel, through Jesus. The day of salvation was coming in Jesus, but Simeon reminds us that disciples of Jesus will suffer. First comes suffering, then later comes glory.
Or bondservant
Or as a widow for eighty-four years
2:21–24 One of the themes of this section is Mary and Joseph’s obedience to the law, shown in their circumcising Jesus on the eighth day as the law prescribes (Gen. 17:11–12; Lev. 12:3). Mary and Joseph also follow instructions in giving the baby the name Jesus, just as the angel instructed (Luke 1:31).
In 2:22–24 the purification, presentation, and dedication required in the law are carried out. It is puzzling that Luke writes about “their purification” since, according to the law, only Mary needs to be purified. According to Leviticus 12:1–8, when a woman gives birth to a son she is unclean for seven days. After that a woman must wait thirty-three more days for her purification to be completed. When her purification is completed, she is permitted to enter the sanctuary, the court of women in the temple. Purification is not completed until the woman offers a burnt offering (a lamb) and a sin offering (a turtledove or pigeon). Apparently Mary and Joseph are too poor to offer a lamb for a burnt offering, and so the offering is two turtledoves or two pigeons. Various attempts have been made to explain why the word “their” is used when only Mary needs to be purified, and space to evaluate the different proposals is lacking here. Probably Luke writes generally and not precisely here; he lumps together Mary’s purification and Jesus’ presentation and dedication. It is not his purpose to attend to such details.
The presentation of Jesus reminds us of Hannah’s presenting Samuel to the Lord (1 Sam. 1:22, 24). By bringing Jesus to the temple and presenting him, Mary signifies that Jesus belongs wholly to the Lord. The presentation of Jesus fulfills the dedication required in Exodus 13:2: “Consecrate to me all the firstborn. Whatever is the first to open the womb among the people of Israel, both of man and of beast, is mine” (cf. Ex. 13:12). The firstborn are to be redeemed (Ex. 13:13; 34:20) at a price of five shekels of silver (Num. 18:15–16; cf. Num. 3:47). Jesus as Mary’s firstborn is specially set apart to the Lord, signifying that he ultimately belongs not to Joseph and Mary but to the Lord.
2:25–28 The uniqueness of Jesus is then confirmed by the encounter of his family with Simeon in the temple, which must have taken place in the court of the Gentiles or the court for women. Simeon, like Zechariah and Elizabeth (1:6), is part of the godly remnant in Israel, and thus he is designated “righteous and devout.” Simeon puts his hope in God’s covenant promises, and thus he is waiting for Israel’s “consolation”—the comfort and joy to come when salvation is realized (cf. Isa. 40:1; 49:13; 57:18; 61:2; 66:11; Jer. 38:9 LXX). The role of the Spirit in Simeon’s life is featured: the Spirit is “upon him,” and it has been disclosed to him by the Spirit that he would not die before seeing the Christ. This fits with what we have seen already, that is, that the Spirit in Luke is often the Spirit of prophecy. We are not told explicitly that Simeon is old, but such an inference is probably justified since God promises he will not die before seeing the Christ. We see again that Jesus is designated as the Christ, the Messiah of Israel, the one who fulfills the covenant promises made to David. Jesus is identified as “the Lord’s Christ,” and “the Lord” here almost certainly refers to God the Father (cf. Acts 4:26; Pss. Sol. 17:32; 18:5, 7).
The role of the Spirit continues to be emphasized, as Luke tells us that Simeon comes “into the temple”—either the court of the women or the court of the Gentiles—“in the Spirit.” This is another way of saying that the Spirit of prophecy is upon him on this particular day. Jesus’ parents, reflecting their own godliness, are doing, as we have already seen, what is prescribed in the law for Jesus (Luke 2:22–23). Simeon, directed by the Spirit, recognizes that Jesus is the Messiah and takes him in his own arms, doubtlessly a remarkable confirmation to Joseph and Mary of Jesus’ identity.
2:29–32 Simeon expresses praise to the Lord for keeping his word, since he has now had the great privilege of seeing the Christ before his death (cf. 10:23). He is satisfied, then, to go peacefully and with joy to his death since he goes knowing that the Lord will fulfill his covenant promises to Israel, that the kingdom will come in Jesus. Simeon describes what will take place as “salvation,” one of Luke’s favorite words. Indeed, salvation is one way of describing Jesus’ entire mission, since he “came to seek and to save the lost” (19:10; cf. 5:32; 15:4–7, 9, 24; cf. also 1:69, 77; 3:6; Acts 4:12; 13:26, 47; 16:17; 28:28).
The salvation coming in Jesus has been prepared by God from the beginning, and thus it represents the fulfillment of his plan from eternity past (cf. Ps. 98:3; Isa. 52:10). All peoples (not just Israel) will see God’s salvation; Gentile inclusion is attested in the book of Acts. The baby in Simeon’s arms will be a “light for revelation to the Gentiles,” and this declaration fulfills the words of Isaiah, that the servant of the Lord will be a “light for the nations” (Isa. 42:6) and indeed that “salvation” will “reach to the end of the earth” (Isa. 49:6; cf. Acts 1:8). This salvation does not exclude Israel but is also intended for her (cf. Isa. 46:13), and thus the salvation coming will bring Israel glory.
2:33–35 Joseph and Mary are astonished at Simeon’s words. We saw earlier that marveling (Gk. thaumazō) does not necessarily indicate belief (cf. Luke 2:18–20). In this instance, however, Jesus’ parents marvel in belief, as Simeon’s words confirm the amazing things they have already been told and have already seen in the realization of God’s promises in the birth of the Baptist and Jesus.
Simeon blesses Mary and Joseph, but then he discloses a surprising truth. Even though Jesus is the Messiah, life will not be easy. God has destined that those who belong to Jesus, who he says will be “many,” will fall before they rise. Probably the same group will both fall and rise, as there is an allusion here to Micah, in which the righteous fall before they rise: “Rejoice not over me, O my enemy; when I fall, I shall rise; when I sit in darkness, the Lord will be a light to me.” (Mic. 7:8). In other words, suffering will precede glory for Jesus’ disciples. Those who belong to Jesus will be vindicated ultimately but not immediately. At the same time, not all will embrace the Christ. He will be a sign that is opposed as well (1 Cor. 1:23; 1 Pet. 2:8), and in the book of Acts we see opposition faced by believers (Acts 28:22).
Mary herself will not be spared suffering: a sword will pierce her own soul. This almost certainly refers to the opposition against Jesus that culminates in his being put to death (cf. John 19:25). In Luke “thoughts” (dialogismoi) always has a negative meaning (cf. 5:22; 6:8; 9:46, 47; 24:38). The divided response to Jesus will uncover the evil in the hearts of many. Simeon confirms that Jesus is the Christ, but he also predicts that suffering is coming, that there are dark clouds on the horizon before the sun will shine.
2:36–38 Anna confirms to Mary and Joseph the unique work of the Lord in their days through Jesus. Anna represents the poor of the Beatitudes (6:20), as do Zechariah and Elizabeth (1:6) and Simeon (2:25–35). She represents the righteous remnant in Israel, for she is from the tribe of Asher, one of the ten tribes who went into exile in 722 BC because of their sin. She still knows her tribe and has remained faithful to the Lord. Her husband died after seven years, and she has lived as a widow since then, reaching the age of eighty-four.
One of the marks of the early Christian movement is care for widows (Acts 6:1–6; 1 Tim. 5:3–16; James 1:27). Luke shows a particular concern for widows (Luke 4:25–26; 7:11–17; 18:1–8), and they are commended for their godliness elsewhere (21:1–4). God’s presence (see 1 Kings 8; Luke 24:53) was uniquely manifested in the temple, and Anna is devoted to fellowship with God; thus she does not depart from the temple but devotes herself to fasting and prayer. Paul later commends widows with similar words, referring to one who is “truly a widow, left all alone, [who] has set her hope on God and continues in supplications and prayers night and day” (1 Tim. 5:5; cf. Acts 26:7). Anna recognizes that she is dependent on God for everything.
Anna does not specifically mention Jesus, as Simeon did, but she becomes a second witness along with Simeon because at this very time (cf. Luke 7:21; 10:21; 12:12) she gives thanks and praise to God. Anna as a prophetess (cf. also Acts 2:17–18; 21:9; 1 Cor. 11:3–6) speaks the word of the Lord as did Miriam, Deborah, Hannah, and Huldah in the OT. She proceeds to speak of the Lord to those longing and waiting for Jerusalem’s redemption. In the OT redemption was achieved when Israel was freed from Egypt (Ps. 111:9), and Israel looked forward to a second exodus as well, from Babylon (Isa. 63:4). Israel would break forth in joy when the Lord redeemed Jerusalem (Isa. 52:9), and Jesus came to redeem not only Jerusalem but all Israel (Luke 24:21), which is another way of saying that he came to bring in the kingdom (23:51). Anna’s words, then, constitute the second witness, as the OT requires (Deut. 17:6; 19:15), that the covenant promises of salvation and redemption will be fulfilled in Jesus.
2:39–40 The godliness of Mary and Joseph, evident from the story thus far, is summarized here. They do all that the law prescribes, showing that they are part of the remnant waiting for the realization of God’s promises. They then return to Nazareth in Galilee. We see another surprising element of the story. Jesus does not reside in Jerusalem, where we might expect the Messiah to grow up. He lives in a small town in the Galilean backwater, and we see again that the Lord accomplishes his purposes in unexpected ways. Meanwhile Jesus, in many respects, grows up in an ordinary way. Like John he “grew and became strong” (Luke 1:80). Still, he stands apart from John in that he is “filled with wisdom” and God’s grace rests on him (cf. Luke 1:28, 30; 2:52).