The Presentation of Christ in the Temple, 2002
Luke 2:22-38

Jose Pedro de Freitas was an uneducated Brazilian surgeon popularly known as Arigo. From 1950 to 1970 Arigo treated close to two million patients. He saw over 300 patients per day, five days a week, for almost 20 years. His method of operation was to take a simple pocket knife, jab it into the body of the patient (usually his eye), twist it around violently, reach in and pull out the growth or whatever, seal up the flesh in a matter of seconds without stitches, and send the patient on his way.

Nobody ever figured out how he did it, but one of his habits was suspicious. He would always use dirty, rusty tools to perform surgeries, and work in unsanitary conditions. How did Arigo's healing practice affect Brazil? People began to ignore sanitation and good health. Primitive peasants remained primitive. [ Reader's Digest March 1975; and Gary North's Unholy Spirits ; pp. 228 ff.]

Filth and defilement ran counter to Jewish law and thinking. The Israelites set down six levels of defilement. The worst defilement was touching a dead pig, the lesser degrees included contact with a non-canonical book on the Sabbath, or giving birth. The Purification of Mary arises out of this legislation.

Luke 2:22 says: "Now when the days of [Mary's] purification according to the law of Moses were completed, they brought him to Jerusalem to present him to the Lord." Based on this verse the Church set aside February 2nd as the annual date to observe the Feast of the Presentation. Although today is February 3, we are nevertheless celebrating a February the second feast. Why would February 2 be chosen? February 2 falls forty days after the birth of Jesus, forty days after Christmas. According to Jewish law, forty days after giving birth to a baby boy, Jewish women were required to bring a sacrifice to the temple. Why a sacrifice? A woman who bore a child was regarded as unclean and she needed to make atonement. The sacrifice of two doves purified the woman of her ceremonial uncleanness.

Let us note as well the full title of today's Feast: "The Presentation of Christ in the Temple, commonly called The Purification of Saint Mary the Virgin." We have discussed the purification part; we know what that is about. What about the presentation in the temple? Listen to Luke 2:22: "Now when the days of [Mary's] purification according to the law of Moses were completed, they brought him to Jerusalem to present him to the Lord." In one verse St. Luke conflates two different customs. The first custom was the purification of the mother; the second custom had to do with the child. A passage from Numbers 3:46-48 describes the requirements of a first-born male child. What were the parents ordered to do? They were to pay a ransom price of five shekels. However the Numbers text does not demand that the parents go to the temple, they could pay the five shekels to any priest anywhere.

So why did Mary and Joseph take Jesus to present him in the temple when that was not necessary? Perhaps Joseph and Mary were following the example of Elkanah and Hannah. Who were Elkanah and Hannah? They were the mother and father of Samuel. Elkanah and Hannah were elderly, and Hannah was barren. She never had a baby. Out of desperation she went to the temple and made a vow to the Lord. If he would grant her a child, she would dedicate him completely to the service of the temple (1 Samuel 1:11). Our Old Testament reading from the first chapter of 1 Samuel describes Hannah taking Samuel to live and serve at the temple. When Samuel was only two or three years old, Hannah gave God her dearest possession. Thanks to her humble act, Samuel became one of the key figures in Israel's history. Could it be that Hannah's deed inspired Joseph and Mary? Very possibly so. The shepherds had come to see the babe at Bethlehem, and a few weeks later the wise men had brought their gifts of gold, myrrh and frankincense. All the amazing details of Christmas could only mean that Jesus would one day be exceedingly great. Therefore, Joseph and Mary decide to consecrate their son in the temple like Elkanah and Hannah had consecrated Samuel.

Matching the childhood of Jesus and Samuel reveals a remarkable number of parallels. Hannah, the mother of Samuel, upon entering the temple, sings praises of thanksgiving to God (1 Samuel 2:1-10), and when Mary visited the temple, the prophetess Anna praises God and gives thanks (Luke 2:36-38). Eli blessed the parents of Samuel for having presented their son to the Lord (1 Sam. 2:20). Simeon blessed Jesus' parents for presenting him. After the temple presentation the parents of Samuel returned to their home (1 Sam. 2:20); Jesus' family likewise went back to Galilee (Luke 2:39). We are assured twice that Samuel grew in stature and favor with God and men (1 Samuel 2:21, 26); Luke tells us that Jesus grew and became strong, filled with wisdom and favored by God (Luke 2:40). Thus, it seems safe to conclude that Samuel must have been some kind of symbol or type of Christ. Samuel was a judge and kingmaker. What he did in his life foreshadowed what Christ would do in his. What did Samuel do? As judge Samuel called a disobedient nation back to the Lord, so Christ will one day judge the nations at the end of time. As kingmaker Samuel anointed Saul, and then David as kings over Israel. Jesus does the same. Saint John tells us in Revelation 1:6 that Christ "loved us and washed us from our sins in his own blood, and has made us kings and priests to his God and Father." Hence, the parallels between Samuel and Jesus are too obvious to ignore. A close look at Samuel's life throws light on the Lord, and vice versa. Such comparative study can be rewarding.

Let us move on to the other characters in our text. Simeon and Anna deserve attention. Reading Luke 2:25-32. [Read it.]

The description here given of Simeon explains the state of mind among the devout Jews of the time. They were waiting for the "Consolation of Israel." They eagerly looked for the Messiah. And one day the senescent Simeon sees Joseph and Mary entering the temple with a new-born. By a miracle he immediately knows with indisputable certainty that this is the long awaited Christ. Simeon joyfully takes the Messiah in his arms and the Holy Spirit inspires him to sing a song called the Nunc dimittis , which we sing in Evening Prayer. Simeon sang: "Lord, now lettest thou thy servant depart in peace, according to thy word." In other words, Simeon was blessed to see the fulfillment of the prophets. The mercy, comfort and consolation long promised to the Church had finally arrived. Now Simeon was satisfied and ready to die in peace. These sentiments should not be restricted to Simeon alone. The Church has applied the Song of Simeon to all Christians. Christ is salvation. And we too, who trust in Christ Jesus for our hope and salvation, can be sure of a peaceful departure.

Last week during our home-school history class we were studying the life of St. Francis of Assisi. The books say that as a youth he was a rude and wild party animal. His father was rich and Francis did nothing but live for frivolous fun. However, one day he was taken prisoner in a battle. While in jail, he fell terribly ill. His dysentery lasted for months and nearly killed him. It was under this experience that he gave his life entirely to the Lord. One of my sons asked me: "Dad, why did a dangerous illness cause St. Francis to convert to Jesus?" I replied: "Because he was forced to confront death. He must have asked himself: 'Am I ready to die?' That is a sobering thought. And Francis concluded that no, he was not prepared for death. His life was selfish. He was not ready to meet God. God's grace changed him into a saint."

Simeon's words challenge everyone who is not prepared to die: "Lord, now lettest thou thy servant depart in peace, according to thy word." He was ready to die. Consider your own spiritual condition today. Are you ready to depart in peace? Are you set to encounter the Lord? Blessed are those who face death with a serene state of mind.

Simeon was given two supernatural revelations while holding the baby Jesus. The first was the Nunc dimittis that we already studied; the second we see in the next verses of our passage. Reading Luke 2:33-35. [Read it.]

Simeon speaks to Mary and predicts what lies ahead. He prophesies that Jesus will grow up and cause some to fall and some to rise. What does that mean? Those who reject the Messiah will fall. Those who surrender their lives to Christ will rise.

Moreover, the text says that Jesus would be "spoken against." In other words men and women would oppose him. It is a strong word used. Those who resist the Lord would not only challenge and question him, they would use violence to try to kill him. Let us pause and consider the ramifications of that. Would they seek to destroy Jesus because he was bad? No, they would seek to bring him down for doing good. Here is a principle that applies across the board. Let us never think that we will be loved by everyone for doing good. That is naïve. Jesus himself was crucified for his goodness. One of the dreadful truths of life is the hostility that people feel toward the godly. Due to original sin, there will always be evil people who loathe decent Christians and the good that they do. Hence, it should not be a shocker when people come to hate us for raising our children in the nurture and admonition of the Lord. We should not be surprised when people oppose us for publicly defending the unborn. We should not be amazed when people hate us for shunning pornographic filth and mindless sleaze. We should not be stunned if people lash out in horror at our love for Christian culture and civilization. We should not be astounded that Islamic terrorists want to murder innocent Christians and obliterate the Church. If they hated Jesus, they will hate us. It is as simple as that because sin is powerful.

Simeon cautioned Mary that her trials would be very intense. He promised Mary: "A sword will pierce through your own soul" When and how did Simeon's prophesy come to fulfillment? Most likely when Mary stood at the foot of the cross and witnessed the gruesome death of her son (John 19:25). The vision of her first-born coming to such a horrible end was like a sword through her soul. She experienced the depths of agony.

Mary's trial provides us a lesson. Life is bittersweet. Mary tasted the joy of nursing and raising the Son of God in flesh. This was a great privilege. But along with that tremendous blessing came unspeakable anguish. And that is the way life is. Along with our hopes and dreams, we also can expect calamities, disappointment, and trouble. Mary was warned, and by extension we are warned: life is not easy. There is much weariness, and little rest. Some people suffer more than others, but we all experience pain and sorrow. Consequently, it is wise for us to be prepared for tribulation. While on earth things will not always go smoothly. Trials may strike us like a sword piercing the soul.

How do we endure these tests? We need to know and believe that God is in control. He is not a tyrant. If he were a tyrant we would have an excuse for becoming bitter, resentful, and rebellious against him. But he is not a despot. True, he allowed his Son to die and Mary to feel the sting of a sword; but it was for a purpose, a good and glorious purpose. How then should we respond to suffering? We should respond with a deeper faith. If we can keep in mind that our life is in God's hands, and he is our loving heavenly Father, then our tribulations can make us kinder, softer, and more compassionate. It is with reason that many theologians have labeled suffering a means of grace. If we have the right concept of God, suffering can be for us a pathway toward holiness.

There was one more person who praised God during the presentation of Christ in the temple. She was a widow named Anna. Being a widow she surely had known much grief in her life. But she had responded to it correctly. The text says she "did not depart from the temple, but served God with fastings and prayers night and day" (Luke 2:37). These words indicate that she never ceased to pray. She must have prayed a lot and read the Bible a lot, and meditated upon it with frequent fasts. The example of Anna ought to guide us in our worship. Public worship is great; but private worship is also great. Evidently Anna participated in all the church services she could, but she supplemented the corporate worship with her many private prayers and devotions. That is the way it should be. We cannot rely on corporate worship alone. During the week we must be daily seeking the Lord with prayer, Bible reading, and study. If we seek the presence of God during the week in our private devotions we will be all the more eager to seek him on Sunday in the corporate worship of the Church: the Word preached and the Sacrament administered.

On this Feast of the Presentation of Christ in the Temple the Church calls us to learn good lessons from Joseph and Mary, Simeon and Anna. May we, with meek heart and due reverence, learn to face death, to endure tribulation, and present the best we have to the Lord.

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