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“When the days were completed for their purification according to the law of Moses, Mary and Joseph took Jesus up to Jerusalem to present him to the Lord, to offer the sacrifice of a pair of turtledoves or two young pigeons, in accordance with the dictate in the law of the Lord.”

 

A good feast to all.

We are less than a month away from the feast of Epiphany, the celebration that closed Christmas time. We remember that Matthew narrated the escape to Egypt of the Holy Family and then their return to the land of Israel. This is what Matthew narrates after Christmas time. Luke concludes the birth narrative by referring to the observance of two prescriptions of the Law of Israel done by the Holy Family. The prescriptions were the purification of the mother who had given birth to a son and then the rescue of the firstborn son. It is about two Jewish traditions, but Luke has incorporated them because of the behavior of Jesus' parents; he wants to get some messages for us today.

First, by reading the Gospel text, perhaps we have noticed a refrain that appears three times: the observance of the Law of the Lord. We have heard that the family went to Jerusalem because the mother had to purify herself ‘according to the Law of Moses.’ Then, they took the boy to Jerusalem to present him to the Lord as written in the ‘Law of the Lord’; then they offered a pair of pigeons ‘as prescribed by the Law of the Lord.’ Three times, these words are repeated. Then, another two times, as we will hear later.

Here, we already have a message for today. We see the Nazareth family in tune with the word of God. What the Lord indicates is the way of life of a family, and the family of Nazareth lives in tune with this word. In our families, we worry about many things…. Let us ask ourselves if we want our families to be as good as the family of Nazareth was, amid poverty and many problems, as with all families. We remember them as a serene family because, from the beginning, they have always followed the Word of God.

The second message is taken from the reason the child is brought to the temple: to offer him to the Lord. The important message is this: the son is not theirs; he is from God. They can't keep him to themselves. This is the temptation of parents and even the Nazareth family. They, Mary and Joseph, have been tempted, as Jesus was. What is the temptation of the parents? It is to use their son to carry out their projects and their dreams.

The family of Nazareth gives him to the Lord; they include him in God's projects and designs. And these designs can be very different from what parents would like. The son does not belong to the parents. It is entrusted to parents to make him grow, to educate him, and to include him in the project that the Father of Heaven has over him. Nazareth's family had a very special son with many gifts; one could see that he was full of gifts since he was little. They had also assimilated the tradition and the message they had received in the catechesis of the synagogue: the glorious messiah. Perhaps they also cultivated these dreams. But NO. they have delivered him to the project that the Father of heaven had on him. This is an important message for parents of our families today: consecrate their children to the Lord because the children belong to the Lord.

Third message: Luke mentions the offer for the child's rescue. It could be a lamb for families in good positions or two pigeons. The Nazareth family offered two pigeons. The Son of God was not born in Rome in a palace where the emperor resided but among the poor. He grew up in a poor family, which makes us feel very close to the Son of God who came to us.

And at this moment, two characters enter the scene in which Luke wants to get our attention. Let's look at the first one: the old Simeon:

 

 “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. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord. 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, he took him into his arms and blessed God, saying: “Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in the sight of all the peoples: a light for revelation to the Gentiles, and glory for your people Israel.”

 

Tradition has been very fond of the old Simeon. The apocryphal books tell many stories about him. For example, they say he was 112 years old. He was also the high priest, receiving the Holy Family and taking Jesus in his arms. But NO. Simeon was not a priest. He was a man full of years who had lived cultivating in his heart the certainty that one day God would fulfill his promises. And his old age represents precisely this long wait for the people of Israel. Israel is a people that remembers. They remember the promises God made to Abraham; they remember the prophecies that had announced the coming of the Messiah, the consolation of Israel. And when history seemed to deny the word of the Lord, Israel continued to believe that one day God would fulfill his promises.

And with his old age, Simeon represents these people waiting. There was a crowd of people on the esplanade of the temple. How is it that only these two elders knew how to recognize a fragile, weak newborn child, the Messiah of God? They are two people who see beyond appearances. At the same time, the people saw a child in Mary's arms, with Joseph, the father, at his side. Instead, the two elders recognized that the child had promised and expected the Messiah. What was unique about these two?

Let's see Simeon. The text says that "he was honest and pious." Two adjectives. The first: honest, ‘just’ = ‘δίκαιος’ = dikaiós. Like Joseph, a straight person with a pure heart, not inclined to lie, to passions, to one's interests, but to the search for truth. And he was ‘pious,’ εὐλαβής = Eulabés in Greek. It means he did not want to go out of the way; he always followed the path indicated by the Word of God, unlike those who occasionally remember the Lord. They only listen to the Lord when God agrees with what they think. NO.

Simeon has always tuned his thoughts and heart according to the Word of the Lord. Therefore, he could see what the eyes of the other people on the esplanade of the temple could not see. These are the pure eyes that Jesus will call "blessed." The pure in heart can see God, the invisible, and beyond what appears. This is only possible for those who are honest and pious. The second feature: Simeon awaited the "consolation of Israel." He lived with the certainty that the promises of God would be fulfilled. And when one cultivates this certainty and trusts the Lord, he is a free, serene person, for he knows that the one who leads history is the Lord. Even though appearances seem to deny these promises, if one genuinely believes in the Lord, he is a serene and free person. It does not depend on him.

We can reflect on the unique situation in the Church today. We have cruel facts about the difficulties that our Church is going through: dropouts, scandals, and disinterest. Let's ask ourselves if we are like Simeon, who believes in the word of the Lord that has said: "The gates of hell will not prevail," "I will be with you until the end of time," "Heaven and earth will pass, but my words will not pass." As Simeon believed, do we believe these promises will be fulfilled? If we believe them, we will be free, serene people like Simeon. The wait is not like the one waiting for public transportation, a passive waiting... NO, but as someone who engages in his life waiting for these promises made by God, He commits his life to the proposal of a new world God makes and undertakes with him to build it.

The third characteristic of Simeon: "The Holy Spirit guided him." The word "Spirit" appears three times. Number three means that it is complete and total. He is the person fully committed to this Spirit. The Spirit has always guided him. The Spirit was his confidant. He had entrusted all his life, and “It had been revealed to him by the Holy Spirit that he should not see death communicated to the Holy Spirit.” It is the Spirit that has made him look forward.

It is admirable that this old man does not look back; he looks forward. One can look at the past without regrets when one has lived enlightened and led by the Spirit. Simeon does not want to be young again because he has brought his life to a good end. A life that made sense; therefore, he does not get angry at the evil he sees around; he does not blame the world for his old age, for he no longer feels the attractions of youth. He no longer likes the music of young people... NO. It is not the fault of the world.

The reality is that he is already old. The young people go forward... he has already lived; he is satisfied with his life. He knows that ailments are part of the human condition when life comes at sunset. Indeed, youth is idolized for its physical dexterity, strength, and health. In that case, it becomes the only objective of life, so these people do not resign themselves to the fact that these gifts go out and finally disappear. Not so, Simeon. He knows that life has its parable, and then it goes towards the fall and sunset. And when life has been lived as Simeon has done, guided by the Spirit, you have that serenity and this freedom—the joy of having lived.

“Filled with the Spirit, he took the child in his arms.” This is a touching embrace between the old man and the child, between the old and the new, and between Israel and the Church. We can even ask ourselves if Simeon belongs to the Old or New Testament. Simeon tells us that to deliver Christ, first, it is necessary to take Him in the arms. Simeon will deliver Him to the world. We will listen to him in his song when he blesses God.

It is the fifth song we find in these first two chapters of Luke: ‘Glory to God in the highest,’ the song of Elizabeth, the Magnificat, the Benedictus, and then the song of Simeon. What does this song say? "Let your servant go in peace." The original text is wonderful, says: ‘let’ = ἀπολύεις = apolueis ... let your servant... it means: let him free, let him go. He is not afraid of death. For those who have lived as Simeon, death is the moment that gives meaning to all life. Death is a freeing from the bonds of the corruptible.

"Let your servant go to peace." It is the hour of freedom, the moment of emancipation. And it is heading towards peace. It is the conclusion of a life that has made sense and has been enlightened by that child. It is the serenity of death lived in the light of messianic peace. The reference may be to Paul's letter to Timothy when he says: “The time of my departure is at hand” (2 Tim 4:6). Death is seen as a taking up the anchors to leave for new and incredible coasts. We have met people whose retirement has led them more quickly to death.

For the elders of the Bible, like Simeon, death is retirement. These elders teach us to live. Then, he introduces himself as a servant: "Let your servant go in peace." A servant means that he has dedicated all his life to God's project, carrying out the mission God had destined him for. Simeon knew how to wait. He didn't let go of impatience because he was sure of God's faithfulness.

Therefore, Simeon could close his eyes, full of the future, because his life made sense; he lived for a mission. And he says: “For my eyes have seen your salvation, which you prepared in the sight of all the peoples a light for revelation to the Gentiles.” It means the universal dimension of the mission to which this child is destined. Let us notice how Simeon is not selfish; he does not think of himself but of others, of all humankind. It is the joy of knowing that this child will be a light for the people of Israel and all people. Therefore, Jesus does not belong only to his people.

Let us now listen to the mysterious prophecy of the sword made by Simeon:

 

“The child’s father and mother were amazed at what was said about him; 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—and you yourself a sword will pierce— so that the thoughts of many hearts may be revealed.”

 

Joseph and Mary are surprised by what Simeon says about their son. It is not the first time that his parents marveled. Everyone marveled when the shepherds told their experience of the message received from the angels. Why this wonder? It is clear because the catechesis that they had assimilated is that the Messiah would come, and he would be on the part of the good, of the righteous; instead, here, the message from the angels of heaven, is that, for them, for the shepherds, for the impure, marginalized people... for them the Savior was born. It was an announcement of joy. The shepherds were scared when they saw the light... But the angel told them: "Do not panic... I announce a great joy... God is on your side." This has been the first surprise that the evangelist Luke notes.

And now there is a second surprise in the words pronounced by Simeon: "Light for all nations." This light is destined not only for sinners but also for all pagan peoples. The Messiah was expected to be a light for the people in Israel. He would lead his people to dominate all the world's peoples. Not here. It is the light of salvation for all. Therefore, it is the second surprise the parents had. What Simeon said was against all the traditions they had assimilated into the synagogues, in the catechesis of the rabbis. Then, Simeon has another blessing. This time, he blesses both parents.

The reference to Mary as the ‘mother’ is noted, and the word "mother" is insisted upon. The reference is to ‘Mother Israel,’ who was to deliver the Messiah of God to the world. Mary symbolizes the people who provide the Messiah to the world.

Then, we have the prophecy of the sword. Simeon tells Mary, "As for you, a sword will pierce your heart." What kind of prophecy is this? Forget the ‘seven swords’ of the picture of the Sorrowful Mother. It's not about this. It is not a reference to the pain of Mary at the foot of the cross. NO. Here, Mary can be understood as the people of Israel.

In the symbolism we often find in the Old as in the New Testament, the sword symbolizes ‘the word of the Lord.’ The letter to the Hebrews, in chapter 4, says: “The word of God is alive and efficient. Sharper than a two-edged sword” (Heb 4:12). Where this word arrives, there is a wound, a division.

In Simeon's words, Mary can be understood as representing the people of Israel. And the word of his Son, of the Messiah, will create a division within his people. Jesus will say it publicly when he finds that not everyone has accepted his message and will say that his word will create division: “Do not think that I have come to bring peace to the earth. I did not come to bring peace, but a sword ... (Mt 10:34); "From now on, in a family of five, there will be division: three against two, two against three..." (Lk 12:52). This is what has happened in Israel. Some have accepted this Messiah of God, while others have not accepted him as Jesus was not the messiah they expected. But it could be another reason. Not of Mary as a symbol of his people but as a person. She has also experienced in her person, in the path of faith that she made, a wound that this word of her Son has also created in her a division because of the catechesis Mary received. This word has crossed her entire life, and adherence to this word was not easy or immediate for Mary either.

Just think what the evangelist Mark says when Jesus began his public life and immediately came into conflict with the religious authority and the rabbi’s catechesis. And when this worrying news came to Nazareth, they thought about looking for Jesus to take him back to Nazareth and get him out of the problems he was getting into. Note what the evangelist Mark says: “When his relatives heard of this, they set out to seize him, for they said, ‘He is out of his mind.’” (Mk 3:21), and they wanted to take him back to his village.

This is the difficulty that even Mary had in accepting the words of Jesus. Then, Mary gave her complete adhesion to Jesus’ words. It is the beatitude for those who ’hear the word of God and put it into practice. Let's not think everything has been easy for Mary; everything is evident from the beginning. NO. We must see Mary as our companion on the path of faith. And in this acceptance from the word of the Lord, which is not always evident immediately to us. And now, Anna, this old woman, is arriving. This paragraph of Luke would seem superfluous, for Simeon has already said everything.

This woman's presence is not useless because she provides a second testimony confirming Simeon's testimony about the child.

Let's listen:

 

“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, and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. 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. When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favor of God was upon him.”

 

It is mentioned that this prophetess, Anna, belongs to the tribe of Asher. It was one of the twelve tribes and was particularly blessed because it was located to the north, in the fertile region near the Mediterranean. Its territory was expanding along the coastal plains of the Mediterranean, from the bottom of the city of Dor, south of Mount Carmel, to Sidon, the northern limit of Palestine. It was the most minor and most insignificant of the tribes of Israel. And with the material blessings, they had the temptations of paganism and eventually adapted to the customs of neighboring towns. Therefore, it soon disappeared from the scene when the Assyrians arrived and deported this tribe, and nothing was left of it, and it disappeared forever from the pages of history. But a person from the tribe of Asher comes to the temple in Jerusalem. It is the small rest of an unfaithful tribe.

The evangelist Luke's symbolic reference is easy to interpret. From Hosea onwards, Israel and Jerusalem were presented as the ‘wife of the Lord,’ almost always unfaithful. But this town has a faithful rest, represented by the prophetess Anna.

The text mentions that she is 84 years old. It is a symbolic number: the result of 7 X 12. Seven is perfection, and twelve is the people of Israel. Anna represents these people, along with the integrity of her mission. Anna is the faithful part of the people who could wait for the messiah and accept him. Not the messiah they wanted, but the Messiah of the Lord. It is an essential message for us today. It is the message that refers to the spousal love with the Lord.

The Lord is not a job manager who later pays at the end of life. NO. He is the husband. And loves people for free and expects a share of love in this relationship. Staying true to this love momentarily is easy, but maintaining this fidelity is more complicated. Anna represents this rest who has remained faithful even when everyone else has turned away from the Lord; Anna represents that part of the people of Israel that has remained a loyal wife. When the others left their husbands, she didn't look for lovers; she remained faithful to her husband.

It is an important message for our spiritual lives today. Many leave the Church and do not follow what the Gospel teaches. In this situation, we can look at Anna, a faithful wife.

I wish you all a good feast.