The first lesson for The Presentation is also the first lesson for Advent 2 in year C; Psalm 84:1-7 is the Psalm for Proper 25 in year C; Psalm 24 is the Psalm for All Saint's Day in year B; and Luke 2:22-40 is also the Gospel for Christmas 1 in year B.

February 2, 2003

Prayer of the Day
Blessed are your, O Lord our God, for you have sent us your salvation. Inspire us by your Holy Spirit to see with our own eyes him who is the glory of Israel and the light for all nations, your Son, Jesus Christ our Lord.

Malachi 3:1-4
{1} See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight--indeed, he is coming, says the LORD of hosts. {2} But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner's fire and like fullers' soap; {3} he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the LORD in righteousness. {4} Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.

1. my messenger…the messenger of the covenant: The Hebrew for "my messenger" is mal'aki, "my angel." "Yahweh intends to send his messenger, the 'messenger of the covenant'…to refine and purify the sons of Levi and bring testimony against sorcerers, adulterers, those who swear falsely, and those who oppress the poor. Here the mal'ak (like Satan) functions as the heavenly prosecutor who pleads for a guilty verdict against those who disobey the covenant." [1]
Comment: In the Gospel of Mark, Malachi 3:1 is used to introduce the quotation from Isaiah 40:3. Since Luke does not follow Mark in this, the lectionary repaired Luke's omission.

Psalm 84:1-7
{1} How lovely is your dwelling place, O LORD of hosts! {2} My soul longs, indeed it faints for the courts of the LORD; my heart and my flesh sing for joy to the living God. {3} Even the sparrow finds a home, and the swallow a nest for herself, where she may lay her young, at your altars, O LORD of hosts, my King and my God. {4} Happy are those who live in your house, ever singing your praise. Selah {5} Happy are those whose strength is in you, in whose heart are the highways to Zion. {6} As they go through the valley of Baca they make it a place of springs; the early rain also covers it with pools. {7} They go from strength to strength; the God of gods will be seen in Zion.

     "The singer of Psalm 84 has in mind a pilgrim who has arrived in Jerusalem and now, in full view of the sanctuary, intones (v. 1) a song of praise to the "dwelling places of Yahweh ‘Sabaoth.’" [2]
1. O Lord of hosts: "It is likely that that the title was first used at Shiloh in association with the ark. In that period the ark was called by its full name, ‘the ark of . "It is likely that that the title was first used at Shiloh in association with the ark. In that period the ark was called by its full name, ‘the ark of YHWH Seba’ot who sits enthroned upon the cherubim’ (cf. 1 Sam 4:4; 2 Sam 6:2; 1 Chr 13:6; Isa 37:16). [3] In verse 3 Yahweh is further identified as "my King and my God." Both Isaiah (Isaiah 6:5) and Michaiah ben-Imlah (1 Kings 22:19) saw Yahweh in his heavenly court enthroned as king.
4. those who live in your house: Probably priests; also beyond that "the righteous" who may dwell in the Temple (Psalm 15:1; 92:12 ff; 23:6; 27:4; 65:4; Luke 2:36f.)
6. the early rain also covers it [the valley of Baca] with pools: The "early rain" ends the dry season and marks the beginning of the rainy, winter season and prepare the ground for plowing and sowing. "…the giving or withholding of rain is generally seen in the Bible as a sign of God’s favor or disfavor, in the OT…." [4] The mention of the "early rains" may point to the Psalm’s connection with the Feast of Tabernacles celebrated in the fall.
the God of gods will be seen in Zion: Some believe that Yahweh’s kingship was celebrated in the fall, and that Yahweh was seen in a theophany during the festival. We should not too easily dismiss the reality of the appearance of Yahweh in the ritual of the festival.

Or

Psalm 24:7-10
{{7} Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. {8} Who is the King of glory? The LORD, strong and mighty, the LORD, mighty in battle. {9} Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in. {10} Who is this King of glory? The LORD of hosts, he is the King of glory. Selah

     Verse 6 describes "the company of those who seek...the face of the God of Jacob." .
7. that the King of glory may come in: The gates are commanded to open so the King of glory may appear in a theophany in the Temple in response to those who seek the face of God.
8. Who is the King of glory? The L ord. strong and.... mighty in battle: Yahweh is the King of glory. 
Selah: Verse six ended with "Selah," and now the Psalm also ends with "Selah." Selah: The word appears 71 times in 39 psalms. It is a performance cue: a pause, repetition, or refrain; a rising pitch or volume; or a posture, such as bowing.

Hebrews 2:14-18
{14} Since, therefore, the children share flesh and blood, he himself likewise shared the same things, so that through death he might destroy the one who has the power of death, that is, the devil, {15} and free those who all their lives were held in slavery by the fear of death. {16} For it is clear that he did not come to help angels, but the descendants of Abraham. {17} Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. {18} Because he himself was tested by what he suffered, he is able to help those who are being tested.

14. Since...the children share flesh and blood, he himself likewise shared the same things: In the Incarnation Jesus assumed human nature with all of its frailty. This, in turn, means that he is subject to death.

through death he might destroy...the devil: If creation was through the Word which became incarnate (John 1), then while the devil may have power over death, both death and the devil are subject to the Word become flesh.

15. free those who all their lives were held in slavery by the fear of death: Death became a fearful reality as a punishment for sin in the garden. All human beings lived in fear of death after that.

he did not come to help angels: Jesus is superior to angels (Hebrews 1:4), and they are sent to serve for the sake of those who are to inherit salvation" (Hebrews 114). Likewise, Jesus has come to help, not angles, but the descendants of Abraham.
17-18: In order to help suffering human beings, Jesus had to be tested as human beings are tested by suffering.

Luke 2:22-40
{22} 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 firstborn male shall be designated as holy to the Lord"), {24} and they offered a sacrifice according to what is stated 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; this man was righteous and devout, looking forward to the consolation of Israel, and the Holy Spirit rested on him. {26} It had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Messiah. {27} Guided by the Spirit, Simeon came into the temple; and when the parents brought in the child Jesus, to do for him what was customary under the law, {28} Simeon took him in his arms and praised God, saying, {29} "Master, now you are dismissing your servant in peace, according to your word; {30} for my eyes have seen your salvation, {31} which 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 the child's father and mother were amazed at what was being said about him. {34} Then Simeon blessed them and said to his mother Mary, "This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed {35} so that the inner thoughts of many will be revealed--and a sword will pierce your own soul too." {36} There was also a prophet, Anna the daughter of Phanuel, of the tribe of Asher. She was of a great age, having lived with her husband seven years after her marriage, {37} then as a widow to the age of eighty-four. She never left the temple but worshiped there with fasting and prayer night and day. {38} At that moment she came, and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem. {39} When they had finished everything required by the law of the Lord, they returned to Galilee, to their own town of Nazareth. {40} The child grew and became strong, filled with wisdom; and the favor of God was upon him.

22. When the time came for their purification according to the law of Moses: Leviticus 12:2-8, provides for a ceremony of purification for a woman who had given birth to a male child forty days after the birth. Mary’s need for purification has nothing to do with uncleanness associated with sexual intercourse or its consequences, but rather with the idea that conception and birth are unexplainable (at least in the first century) and border on the supernatural, therefore out of place in earthly affairs. [5] A woman who has given birth must be "purified" and formally re-integrated into the community.
they brought him up to Jerusalem to present him to the Lord: Jerusalem was where Yahweh could be approached in his Temple, and it is there that he will be presented to Yahweh. The story is similar to the presentation of Samuel at the house of the Lord at Shiloh.
23. as it is written in the law of the Lord: The formula, "as it is written," is found in the LXX of 2 Kings 14:6 where it introduces a reference to the Law of Moses. I think this is the earliest quotation of Torah as authoritative. "the law of the Lord" refers to the Torah, or the Law of Moses.
"Every firstborn male shall be designated as holy to the Lord": This is a paraphrase of Exodus 13:2, "Consecrate to me all the firstborn. Whatever is the first to open the womb among the Israelites, of human beings and animals, is mine." All firstborn animals had to be redeemed or sacrificed. Firstborn sons had to be redeemed (Exodus 13:11-15). The price of redemption was five shekels of silver (Numbers 18:15-16).
24, they offered a sacrifice according to what is stated in the law of the Lord, "a pair of turtledoves or two young pigeons.’’: Leviticus 12:6-8. This offering is for Mary’s purification and properly would be made at the end of 40 days. The offering was a reduced offering for poor people. The festival of The Presentation of our Lord (The Purification of Mary) on February 2 is dated to observe this event.
25. Simeon: This man is otherwise unknown, although legends identify him as a high priest, and a Christian, the Simeon of Acts 15:14. [6]
looking forward to the consolation of Israel: "...an allusion to the Book of Consolation in Deutero-Isaiah. Both the consolation of Israel and the redemption/deliverance of Jerusalem (v. 38) are the message of the herald of good new is Isa 52:9." [7]
27. what was customary under the law: This must refer to the redemption of the first-born, but nothing is said about such a payment being made for Jesus. He remains "holy to the Lord," the unredeemed redeemer, ultimately sacrificed.
29-32: Simeon acknowledges that the revelation that he had received (Luke 2:26) is now fulfilled. His words are descriptive of Jesus’ future actions.
31. in the presence of all peoples: Isaiah 52:10. Both Israelites and Gentiles, as specified in verse 32.
32. light...glory: The two words are used together in Isaiah 60:1. Together here they speak of the revelation of God’s grace to both Gentiles and Israelites.
34-35: Simeon’s blessing is as in verses 29-32 a description of Jesus’ future. He would be an ambiguous figure affecting the success and failure of many, one who would be the object of disapproval. Mary would affected, too. "In the Gospel proper Jesus will be depicted as one who brings dissension even within families (12:51-53). Thus, with the imagery of the sword piercing Mary, Simeon hints at the difficulty she will have in learning that obedience to the word of God will transcend even family ties. Recall how Mary will be depicted in Luke 8:21 and 11: 27-28." [8]
36. Anna the daughter of Phanuel, of the tribe of Asher: Anna is the Greek form of the Hebrew name Hannah, the mother of Samuel (1 Samuel 1:2). Hannah is one of the seven prophetesses named in Babylonian Talmud, Megillah 14a.
36-37. She was of a great age: Zechariah and Elizabeth, John’s parents are described by the same words in Luke 1:7.
38. she...began...to speak about the child to all who were looking for the redemption of Jerusalem: In Luke 24:21: Clopas and his companion tell Jesus, "we had hoped that he was the one to redeem Israel." The irony is that Anna had already recognized that he was exactly that one.
39. everything required by the law of the Lord: Luke makes sure we know that Jesus was properly established within the traditions of Israel, a proper Israelite.
they returned to Galilee, to their own town of Nazareth: Luke 1:26; 2:4. Though the family had come to Jerusalem from Bethlehem (Luke 2:4-21), when they leave they return to Galilee.
40: John is described in exactly the same words in Luke 1:80. Jesus’ circumcision and name giving (2:21) are also describe in the same way as John’s. These point to the parallelism of the John-Jesus stories in Luke’s gospel. [9]

Reflection

     In the Prayer of the Day we ask that we may "see with our own eyes him who is the glory of Israel and the light for all nations." Jesus is the messenger whom God is sending into the world to prepare for Yahweh's judgment. Psalm 24 describes the coming of the King of glory to his people. Within the context of the lessons it is Jesus who comes as a human being to make atonement for them. The emphasis of the Gospel is on Simon's and Anna's recognition of Jesus as the fulfillment of God's promises to Israel for restoration to God's favor.