Feb 2, 2025: Feast of the Presentation of the Lord (ABC)

Introduction

Today the Church celebrates the occasion when Mary and Joseph brought the infant Jesus to the temple in Jerusalem to dedicate him to the Lord, in accordance with Jewish law (Exodus 13:2). Also known as Candlemas, this feast highlights Christ as the “light to enlighten the nations” and recalls Simeon and Anna’s recognition of Jesus as the Messiah.

Although the Christmas season ended with the feast of the Epiphany, today’s feast recalls some of the themes of Christmas. In this way, it serves as a kind of hinge or transition between the seasons of Christmas and Lent.

When this feast falls on a Sunday, it takes precedence over the usual Sunday liturgy, underscoring its theological importance in celebrating Christ as the light of the world.

1st Reading – 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.

Our first reading speaks of the Lord suddenly coming to his temple, prophetically foreshadowing the event celebrated in this feast.

Thus says the Lord God:

This is the standard introduction to a prophetic oracle, indicating that the words are not the prophet’s, but God’s.

Lo, I am sending my messenger to prepare the way before me;

Later, in Malachi 3:23, the messenger is named as Elijah: Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes.

This prophecy led to the belief that Elijah would return as a precursor to the arrival of the Messiah and the ultimate fulfillment of God’s promises to Israel.

In Matthew 11:10, these words are quoted by Christ as referring to John the Baptist, who prepared the way for the coming of the Savior. 

and suddenly there will come to the temple the LORD whom you seek, and the messenger of the covenant whom you desire.

This passage seems to speak of three distinct figures: the messenger that prepares the way, the LORD himself, and the “messenger of the covenant.” However, the relationships among these figures are not entirely clear. The LORD may also be the messenger of the covenant, or the two messengers could represent the same person. There is no definitive interpretation.

In the tradition of the Church, this ambiguity is often understood as pointing to the twofold coming of the Lord: first in the humility of his incarnation and later in the glory and splendor of his return at the end of time.

We are told that the Lord will suddenly come to the temple, almost in an ominous way — as though the people won’t have a chance to adequately prepare for his sudden arrival.

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?

These rhetorical questions show that the Lord’s coming is not merely a joyous occasion but also one of judgment and transformation.

For he is like the refiner’s fire, or like the fuller’s lye.

Gold and silver are purified by melting them and allowing the impurities to float to the surface (see Zechariah 13:9). Fullers were workers who specialized in treating woolen cloth to clean it and make it fuller, stronger, and more durable. They used lye, a caustic substance traditionally made from wood ash and water, to whiten the wool.

These images convey the purifying and cleansing effect of God’s presence. Just as fire refines precious metals and lye purifies wool, the Lord’s coming will cleanse his people, removing sin and restoring holiness.

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. 

The focus shifts to the “sons of Levi,” the priestly class responsible for offering sacrifices.

Note that the priests will be purified, not destroyed. The ultimate goal is the renewal of their worship and service to God.

Then the sacrifice of Judah and Jerusalem will please the LORD, as in days of old, as in years gone by.

The passage ends on a note of hope: the sacrifice of the people, offered at the hands of these purified priests, will be pleasing to God once more.

2nd Reading – 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.

Today’s feast looks back to Christ’s first act of consecration and forward to his ultimate sacrifice for humanity. Our second reading bridges this gap by portraying Jesus as fully human and divine: sharing in our lives, overcoming sin and death, and serving as our High Priest.

Since the children share in blood and flesh, Jesus likewise shared in them,

In an act of divine solidarity with humanity, Jesus fully entered human existence, idiomatically referred to here as flesh (sárx) and blood (haíma).

He became like us in every way, except sin (Hebrews 4:15).

that through death he might destroy the one who has the power of death, that is, the Devil,

It was necessary for Jesus to be fully human because, in order to conquer death, he first needed to experience it.

The author draws lines of conflict between Jesus, who has the power of life, and the devil, who holds the power of death. In vanquishing death, Jesus has neutralized the power of the devil.

and free those who through fear of death had been subject to slavery all their life.

Through Jesus’ death and resurrection, the nature of death was changed; heaven was opened and death became a means of passage into a new everlasting life.

Without hope in Christ, humanity lives in spiritual bondage, enslaved to sin and separated from God.

Surely he did not help angels but rather the descendants of Abraham;

Christ’s mission was not to redeem fallen angels but to save humanity. The incarnation was specifically for humanity.

While “descendants of Abraham” literally refers to the Jewish people, in the New Covenant, it extends to all who have faith in Christ, the spiritual descendants of Abraham (Galatians 3:29).

As part of God’s covenant with Abraham, he promised that all nations would be blessed through Abraham’s offspring (Genesis 22:18). This promise finds its ultimate fulfillment in Christ’s sacrifice, through which salvation and divine blessings are extended to all who come to faith, fulfilling God’s plan to redeem the world.

therefore, he had to become like his brothers in every way, that he might be a merciful and faithful high priest before God to expiate the sins of the people.

The author returns to the necessity of the incarnation, emphasizing that Jesus had to fully identify with humanity to represent us before God.

As high priest, Jesus’ is both merciful (showing compassion to sinners) and faithful (perfectly obedient, without sin), and therefore worthy to offer himself as the perfect unblemished sacrifice.

Because he himself was tested through what he suffered, he is able to help those who are being tested.

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
— and 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.

Only in Luke’s gospel do we read the beautiful story of Jesus’ presentation in the temple and of the witness of Simeon and Anna. It highlights the Holy Family’s piety and obedience to the Law, the fulfillment of prophecy, and Jesus’ mission as the Savior.

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 they had complied with the imperial decree to be enrolled in the census (Luke 2:1-5), so now Mary and Joseph observe the religious requirements of the purification of a mother (Leviticus 12:1-8) and redemption of the firstborn (Exodus 13:2, 12), which was prescribed by Mosaic law to occur forty days after the birth.

The purification requirement sprang from the belief that blood was a source of life-power and belonged to God. Therefore, blood was to be kept separate from the secular activities of life. When this separation was not possible, as during a birth or death, the people and objects that came into contact with the blood were considered ceremonially unclean for a period of time. It is this period of time that Luke says has been fulfilled as the reading begins.

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.

Presenting the firstborn male reflects the consecration commanded in Exodus 13:2, acknowledging the child belongs to God.

Offering a pair of turtledoves or two young pigeons signifies that Mary and Joseph were of modest means, as this was the provision for those unable to afford a lamb (Leviticus 12:8).

Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, 

Simeon is the Hebrew form of Simon. The name means “He [Yahweh] has heard.”

Simeon is described as righteous and devout, embodying the faithful remnant of Israel who longed for the Messiah.

awaiting the consolation of Israel,

A reference to the messianic hope for the deliverance and restoration of God’s people (Isaiah 40:1).

and the Holy Spirit was upon him.

Like the prophets of ancient Israel, Simeon had been seized by the Spirit of God (see Isaiah 61:1).

It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Messiah of the Lord.

God has given Simeon an extraordinary revelation: He will not die until he sees the Messiah. Patiently waiting and yearning to encounter Christ, Simeon represents the many faithful Jews who for centuries longed for God to send them the Messiah-King and free them from their sufferings.

He came in the Spirit into the temple;

Notice that Luke states three times that Simeon is under the direction of the Holy Spirit.

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, 

It has finally happened — Simeon recognizes the child Jesus as the Messiah, the object of his longing.

What a moment this must have been for him!

saying: “Now, Master, you may let your servant go in peace, according to our word, for my eyes have seen your salvation, which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel.”

Simeon’s prayer, known as the Nunc Dimittis (Latin for the opening words “Now you dismiss”), is a declaration of fulfillment and peace, expressing Simeon’s readiness to depart this life now that God’s promise has been fulfilled.

Simeon’s canticle conveys the same profound truth as the magi’s visit in Matthew’s gospel: the salvation that Jesus offers is universal. Jesus is a light of revelation not just for Israel, but for all peoples, without exception.

This idea was nothing short of revolutionary at the time.

The child’s father and mother were amazed at what was said about him;

Mary and Joseph weren’t amazed because they didn’t know who Christ was; rather, they were in awe of the way God was revealing him, deepening their understanding of his divine purpose in ways they hadn’t fully anticipated.

and Simeon blessed them and said to Mary his mother,

This encounter must have taken place in the outer court of the Temple, where women were allowed, for Simeon explicitly addresses Mary. This was highly unusual for the time, given that men typically did not speak to women, especially strangers, in public.

Simeon’s willingness to address Mary in such a personal and prophetic way highlights the radical shift that Jesus’ arrival brought, breaking societal conventions and pointing to a new, more inclusive relationship with God.

“Behold, this child is destined for the fall and rise of many in Israel, 

The joy of the scene suddenly turns to sorrow. The Holy Spirit prompts Simeon to further prophesy about the Child’s future, as well as his mother’s.

There are two main ways to interpret this prophecy about Jesus being “destined for the fall and rise of many”:

• If this saying refers to a single group of people (those who accept Christ), it suggests that they must first be humbled through repentance before they can rise to salvation. The perfect goodness of the Messiah compels people to confront their sinfulness and seek redemption.
• If it refers to two distinct groups — one rising and the other falling — it indicates that those who reject Jesus will face eternal downfall, while those who accept Him will experience new life. Many commentators see this dynamic reflected in the Gospel: the poor and outcast are uplifted, while the Jewish leaders, who reject Him, exclude themselves from His kingdom.

and to be a sign that will be contradicted —

Some translations use “opposed” or “spoken against.” Jesus will face hostile opposition, even from his own people.

and you yourself a sword will pierce —

In Luke’s gospel, Mary is the preeminent disciple; here, this foremost disciple is told that suffering will be part of her discipleship.

Simeon’s words seem like a second Annunciation to Mary, for they tell her of the actual historical situation in which the Son is to accomplish his mission, namely, in misunderstanding and sorrow. While this announcement on the one hand confirms her faith in the accomplishment of the divine promises of salvation, on the other hand, it also reveals to her that she will have to live her obedience of faith in suffering, at the side of the suffering Savior, and that her motherhood will be mysterious and sorrowful. [Pope Saint John Paul II, “Redemptoris Mater”]

so that the thoughts of many hearts may be revealed.”

After the side note to Mary about her role, the focus of the prophecy returns to Jesus.

Christ will expose the hidden thoughts, motives, and intentions of people’s hearts. This isn’t just about bringing to light individual actions or beliefs; it’s about the deeper, often unspoken truths about a person’s relationship with God.

Jesus’ presence and message will confront people at their deepest level, inviting them to respond to God’s call. This idea is echoed throughout the gospels, where Jesus often engages with individuals and crowds, revealing their spiritual condition (John 4:1-26; Mark 10:17-22; Luke 19:1-10; Matthew 23:13-36… just to name a few).

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. 

Luke’s Gospel often pairs male and female figures, usually to draw contrasts and/or highlight certain themes.

Anna is presented as a model of faith and dedication. Her life of worship and prayer in the Temple reflects her deep connection with God.

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.

Anna joins Simeon in testifying to Jesus as the fulfillment of God’s promises.

In the early period of Christ’s life, his arrival was revealed to three distinct groups in three different ways:

• By the shepherds, after the angel’s announcement (Luke 2:8-20),
• By the magi, who were guided by a star (Matthew 2:1-12),
• By Simeon and Anna, who were inspired by the Holy Spirit.

Notice that none of these were part of the religious leadership. True insight stems from fidelity and genuine devotion, not from official status or privileged roles.

In his plan of redemption, God often works through humble and faithful souls to bring great blessings to humanity.

When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth.

Luke declares five times in this passage that the parents of Jesus conformed to the ritual prescriptions of the law (verses 22, 23, 24, 27, and here in verse 39), emphasizing their piety and fidelity to the Mosaic covenant.

The child grew and became strong, filled with wisdom; and the favor of God was upon him.

Luke ends the passage by summarizing Jesus’ early years, noting his physical, intellectual, and spiritual growth. He fully participates in the ordinary processes of human growth while bearing the extraordinary mark of divine favor.

Connections and Themes

The return of God’s glory. The Temple is far more than a building where believers gather to worship God. It is sacred because it is God’s dwelling place on earth, a symbol of his presence among His people.

According to the prophet Ezekiel, the sins of Israel caused the glory of the Lord to depart from the temple (Ezekiel 10:18-19), leaving the people with a profound longing for its return. One of the deepest aspirations of Israel was to reestablish the Temple as the place of true worship, where God’s glory could once again dwell. This yearning is woven throughout the writings of the prophets (Isaiah 64:1-2; Jeremiah 3:17; Zechariah 2:10-11) and the Psalms (79:1-4).

Ezekiel also foretold the return of God’s glory to the temple (Ezekiel 43:1-5), a vision of restoration and joy of the divine presence. In our first reading, Malachi directly prophesies about this event, declaring, “Suddenly there will come to the temple the LORD whom you seek.”

Today’s feast celebrates the fulfillment of this longing. When the Holy Family enters the Temple and presents the Christ-Child, God’s glory returns — not in the way that Israel expected, but humbly, in the form of a child. Through this quiet yet profound moment, the way is opened for the redemption of all humanity.

Christ’s purifying presence. In the first reading, Malachi describes the sudden arrival of the Lord as a refining fire, purging impurity and restoring the people’s ability to offer righteous sacrifices. Jesus’ humble presentation in the temple is this sudden arrival, which inaugurates the era of true worship.

Our second reading from Hebrews deepens this understanding by explaining that Jesus became like his brothers and sisters in every way so that, through his suffering and death, he might free humanity from sin. Hence the purification foretold by Malachi finds its ultimate fulfillment in Christ’s sacrifice. This act not only reconciles humanity to God but also sanctifies human life itself, making it possible for all to share in the divine life and offer their lives as a true and pleasing sacrifice to God.

Universal salvation. It took the eyes of an old man and the faith of an old woman to recognize that the Lord had indeed returned to the Temple, in the person of the Christ-child. Simeon’s proclamation of Jesus as “a light for revelation to the Gentiles, and glory for your people Israel” underscores that Christ’s mission extends beyond Israel, encompassing the entire world in God’s saving plan.

The second reading from Hebrews demonstrates how this universal salvation is made possible through Jesus’ self-offering. As the ultimate high priest, Christ offers himself as the perfect sacrifice for sin, destroying the power of death and freeing people from bondage to sin. This opens the way for all — Jew and Gentile alike — to share in God’s eternal glory.

Ritually, the baby Jesus was redeemed in his presentation at the Temple, but in fact, it is the world that will be redeemed. The king of glory enters the world through a backwater nation, and as the letter to the Hebrews tells us, he opens the portals for the entire universe to enter.