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| “Presentation of Jesus in the Temple” (detail) by Rembrandt Harmenszoon van Rijn, 1631 |
Readings and Commentary:[3]
Reading 1: Malachi 3:1-4
Thus says the Lord God:
Lo, I am sending my messenger
to prepare the way before me;
And suddenly there will come
to the temple
the Lord whom you seek,
And the messenger of the
covenant whom you desire.
Yes, he is coming, says the
Lord of hosts.
But who will endure the day
of his coming?
And who can stand when he
appears?
For he is like the refiner’s
fire,
or like the fuller’s lye.
He will sit refining and
purifying silver,
and he will purify the sons
of Levi,
Refining them like gold or
like silver
that they may offer due
sacrifice to the Lord.
Then the sacrifice of Judah
and Jerusalem
will please the Lord,
as in the days of old, as in
years gone by.
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Commentary on Mal 3:1-4
In this passage, from the fourth oracle in the Book of the Prophet
Malachi ("My Messenger"), the prophet has visions of three
personages. The prophet sees God
directly intervening in sacred history as he did with the great prophets. In the light of the revealed Messiah, the
prophet’s visions are interpreted as representing, first John the Baptist (“Lo, I am sending my messenger to prepare the
way before me”), and then of the coming of the Messiah (“And suddenly there will come to the temple the
Lord whom you seek”). When these two revelatory events have occurred, the
whole Law and Prophets are fulfilled; God's promise of salvation is given.
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Responsorial Psalm: Psalm 24:7, 8, 9, 10
R. Who is this king of glory? It is the Lord!
Lift up, O gates, your
lintels;
reach up, you ancient
portals,
that the king of glory may
come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The Lord, strong and mighty,
the Lord, mighty in battle.
R. Who is this king of glory? It is the Lord!
Lift up, O gates, your
lintels;
reach up, you ancient
portals,
that the king of glory may
come in!
R. Who is this king of glory? It is the Lord!
Who is this king of glory?
The Lord of hosts; he is the
king of glory.
R. Who is this king of glory? It is the Lord!
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Commentary on Ps 24:7, 8, 9, 10
In Psalm 24 we hear a longing for the
coming of the Lord to his people. The psalmist gives us the image of the
inanimate gates of the New Jerusalem, God’s Heavenly Kingdom welcoming the Lord
of Hosts. For Christian purposes, we have God in the person of Jesus coming
into the Temple. This second section of
the song praises God as the true King of the people who leads them to victory
over their foes.
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Reading II: Hebrews 2:14-18
Since the children share in
blood and flesh,
Jesus likewise shared in
them,
that through death he might
destroy the one
who has the power of death,
that is, the Devil,
and free those who through
fear of death
had been subject to slavery
all their life.
Surely he did not help angels
but rather the descendants of
Abraham;
therefore, he had to become
like his brothers and sisters
in every way,
that he might be a merciful
and faithful high priest before God
to expiate the sins of the
people.
Because he himself was tested
through what he suffered,
he is able to help those who
are being tested.
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Commentary on Heb 2:14-18
The Letter to the Hebrews
presents an apologia on the Lord’s humanity. The author is eloquent in logic as
he says: “Surely he did not help angels but rather the descendants of
Abraham,” meaning he came as man not as spirit in support of the sons of
Abraham. By assuming humanity, the Lord became the perfect vessel in which the
sins of all mankind were assumed and contained. As additional proofs of Jesus’
humanity, the Lord’s passion is referenced as a source of strength for those
who are likewise tested on account of their faith. He came as the sacrificial
offering, that through his suffering and death, those he loves may not have to
endure the fate reserved for those who live in darkness.
The language used at the beginning of the passage, “blood and
flesh,” makes reference to human nature, its weakness and frailty in contrast
with the “spirit” and God (see Psalm 78:39, Isaiah 31:3, 2 Chronicles 32:8). From
the “Fall,” mankind has been under the bane of death. Now in the Christian
paradox, Christ’s death defeats death and sin (also Romans 8:3).
CCC: Heb 2:14-15 635;
Heb 2:14 407,
636; Heb 2:15 1520,
2602; Heb 2:17-18 609
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Gospel: Luke 2:22-40
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,
just as it is written in the
law of the Lord,
Every male that opens the
womb shall be consecrated to the Lord,
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.
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.”
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
Band you yourself a sword
will pierce
so that the thoughts of many
hearts may be revealed.”
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.
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Commentary on Lk 2:22-40
St. Luke begins the account of
the Lord’s presentation recalling that Mary, the Virgin Mother of God, followed
Mosaic Law by observing the Rite of Purification, which, by tradition, was
required of any member of the community who had come in contact with the
“Mystery,” life and death (the birth of a child or the burial of the dead).
At the Temple in Jerusalem, the Holy Family encounters two prophetic
figures Simeon and Anna. Both of these figures proclaim that the Messiah has
come in the person of the Lord. We also hear from Simeon an image of the Lord’s
passion, and how a sword of sorrow will pierce the Holy Mother’s heart.
Simeon, a man who “was righteous and devout, awaiting the
consolation of Israel,” was told by the Holy Spirit that he would not pass
away until he had seen the Messiah. Upon seeing the Lord, he declares that this
promise has been fulfilled, and then turns to Mary, making the prediction about
the nature of Christ’s ministry and the nature of the sorrow she will endure.
CCC: Lk 2:22-39 529,
583; Lk 2:25 711;
Lk 2:26-27 695;
Lk 2:32 713;
Lk 2:34 575,
587; Lk 2:35 149,
618; Lk 2:38 711
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Or: Luke 2:22-32
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,
just as it is written in the
law of the Lord,
Every male that opens the
womb shall be consecrated to the Lord,
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.
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.”
-------------------------------------------------------------------------------------
Commentary on Lk 2:22-32
In the shorter version of the
Gospel, the focus is more on the revelation of the Christ, as opposed to the
impact of this revelation on Mary, the Mother of God. St. Luke’s account of
Jesus being presented at the Temple provides a unique insight into the Holy
Family. They are faithful observers of the Law of Moses. “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 (Leviticus 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.”[4] In
addition to this description, we see that Jesus was returned to Nazareth to
grow in stature. The passage ends with Simeon having seen the Christ now being
able to go to his final rest, fulfilled.
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Homily
Jesus should have been only
40 days old when Mary and Joseph took him with them to the Temple in Jerusalem
to fulfill the requirements of the Hebrew Law. However, we also know that Mary
and Joseph fled to Egypt to avoid Herod following the Lord’s birth, so the timing
may be questionable. (Note: The texts do not explicitly say how long it has
been since the Lord’s birth, only that the Mary has returned in accordance to
the Law.)
This feast has significance
for parents, and rightly so, since the Holy Family coming to the temple is a
great example, reminding us that the bond of faith is part of what holds a
family together. This year we reflect about another tradition that has grown up
around this feast, Candlemas. Because this is an ancient tradition not much
celebrated today, the reference may be confusing. Before the Vatican II reforms
the Church celebrated the day with a procession with candles, and at the end of
that procession, the celebrant would bless the candles, hence the name,
“Candlemas.” We understand this tradition
continues in some of the eastern rite churches.
The reason this is mentioned
is not to remind anyone that a tradition was lost, but rather that the Church’s
theology and understanding of the events revealed in scripture continues to
evolve. You see when we celebrated Candlemas, we were focused on the ritual purification
of the Virgin Mary. What does that feel like in today’s understanding of Mary’s
nature and role within the Church? It
may seem as if we missed something important, like Mary was without sin, and
why should she need purifying? We understand the answer to that question from a
historical perspective. It was because
she was following the Mosaic Law that required it. But what was more important
as a focus of the feast? Was it Mary’s purification or Simeon’s song of joy
over the revelation of the Messiah?
The Church is constantly
holding up her understanding of events, even ancient events, in the life of the
Church to the light of faith. While revelation of the Lord was completed in
Holy Scripture, the actions of the Holy Spirit within the life of the community
of faith are dynamic and the Church, in her wisdom, keeps a careful eye out for
God’s actions through that mechanism. The fingerprints God leaves are visible
to the searching eye in the life of the community of faith, and within the
lives of its individual members.
Today we pray that the
message that Simeon rejoiced over, the incarnation of the Messiah, will become
clear to all the hearts of the world and that message will transform the world.
Pax
In other years on this date: Tuesday of the Fourth Week in Ordinary Time
[1]
The picture is “Presentation of Jesus in the Temple” (detail) by Rembrandt
Harmenszoon van Rijn, 1631
[3]
The readings are taken from the New
American Bible with the exception of the Psalm and its response which were
developed by the International Committee for English in Liturgy (ICEL). This re-publication is not authorized by
USCCB and is for private use only.
[4]
See NAB Footnote on Luke 2:22
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