The emphasis in this section is Simeon's prediction of Jesus' ministry (cf. 1:67-79). He pointed out the universal extent of the salvation that Jesus would bring and the rejection that He would experience.
2:22-24 Under Mosaic Law, a woman became ritually unclean when she gave birth to a child (Lev. 12:2). The parents of a male child were to circumcise him on the eighth day after his birth (Lev. 12:3; cf. Gen. 17:12). The mother of a male offspring was unclean for 33 days following her son's circumcision (Lev. 12:4; cf. Lev. 12:5). On the fortieth day after her son's birth, the mother was to present a sin offering to the priest at the sanctuary to atone for her uncleanness (Lev. 12:6-7). Normally this offering was to be a lamb, but if the woman was poor she could bring two doves or two pigeons (Lev. 12:8). In the case of a first-born son, the parents were to present him to the Lord (Exod. 13:2, 12; Num. 18:15; cf. 1 Sam. 1:24-28). The parents would normally "redeem"the son by paying five shekels for him (Num. 18:15).
"It could be paid to a priest anywhere (M. Ex. 13:2 (22b)). The facts that the scene of the present incident is the temple, no ransom price is mentioned, and the child is present, show that Jesus is not here being redeemed but consecrated to the Lord."97
Mary and Joseph complied with these regulations. Mary apparently offered two birds suggesting that Mary and Joseph could not afford the more expensive lamb sacrifice. Luke may have mentioned this to help his readers understand the Jewish regulations. He did not stress the economic condition of Mary and Joseph.
Remember that ritual uncleanness was not the same as sinfulness. All sin resulted in uncleanness in Israel, but uncleanness was not always the result of sin. Mary's uncleanness was not due to sin but to her bearing a child. The fact that she became unclean when she bore Jesus testifies to the reality of the Incarnation.98Jesus was a real human being.
2:25-26 Simeon was a godly individual who testified to Jesus' significance under divine inspiration. This was part of Luke's purpose of assuring his readers that Jesus was indeed the Messiah. He used the testimony of credible people to do this. Simeon was righteous and devout, one of the believing remnant in Israel who was looking for Messiah's appearing. The Spirit who is the Consoler was upon one who was waiting for the consolation of Israel (i.e., the Messiah).99Many readers have assumed that Simeon was an old man, but the text does not say that.
2:27-28 The Holy Spirit led Simeon to be present in the temple courtyard when Mary and Joseph arrived to consecrate Jesus to God (cf. 4:1). Again the presence of Jesus became an occasion for joy and praise of God (1:46-55; 2:14, 20). This was consistently the response of the godly to Jesus in Luke's Gospel.
2:29-32 Simeon acknowledged that Messiah had come. He felt ready to die since God had fulfilled His promise to Simeon (v. 26). This statement may imply that he was an old man, but it may just be a way of saying that Simeon felt this was the greatest experience in his life. Simeon properly regarded God as his sovereign and himself as God's servant (Gr. doulos). He equated the Messiah with God's salvation. He also viewed the salvation that Jesus would provide as being worldwide, not just for Israel (cf. Ps. 98:3; Isa. 52:10). Luke mentioned the fact that Jesus would provide salvation for Gentiles as well as Jews many times. For Israel, Messiah's coming spells glory (Isa. 45:25; 46:13).
If we only had Matthew and Mark's Gospels, we might wonder if there were any Jews except Jesus who understood the Old Testament correctly. Luke presented two so far who did, namely Zechariah and Simeon.
2:33 Mary and Joseph understood that Jesus was the Messiah. However they had evidently not connected some of the Old Testament revelation about Messiah to which Simeon referred with Jesus' ministry. Perhaps they understood Messiah to be mainly a political leader as was the view of most of their contemporaries. God used a stranger to inform them of their Son's significance for the Gentiles.
2:34-35 Simeon now prayed for God's blessing on Mary and Joseph or perhaps declared them blessed by God (cf. v. 28), especially Mary who would suffer more than Joseph. He revealed to Mary that Jesus would be responsible for bringing many people in Israel to the point of making an important moral decision. Some of them would reject Him and so fall spiritually while others would accept Him and therefore rise spiritually. He would be a sign in the sense that He would personify the decision to obey or disobey God's will.
"In himself, therefore, Jesus is the one through whom God points to his salvation and offers proof of its reality."100
As a stone, Jesus would be a source of stumbling to some but a means of reaching heaven for others (cf. Isa. 8:14-15; 28:16). He would be the instrument of salvation for some but condemnation for others. However, He would pay a price, namely suffering the antagonism of those who would reject Him. This rejection would hurt Mary.
2:36-38 Anna, whose name is equivalent to the Hebrew Hannah, was a female prophetess (cf. Exod. 15:20; Judg. 4:4; 2 Kings 22:14; Neh. 6:14; Isa. 8:3; Acts 2:17; 21:9; 1 Cor. 11:5). Her mention continues Luke's interest in the renewal of prophecy in this historical period (cf. 1:67; 2:34-35). Perhaps Luke referred to Anna's ancestors to validate her Jewishness. Anna's husband had died seven years after their marriage, and she had remained a widow since then to her present age of 84. She was a widow who had devoted herself to the worship and service of God in the temple (cf. 1 Tim. 5:5). Luke again recorded God's providential timing in bringing this godly woman to Jesus then (cf. v. 27). As Simeon, she was anticipating God's deliverance of Israel through Messiah (cf. v. 25). Luke used "Jerusalem"figuratively (i.e., metonymy) for Israel (cf. Isa. 52:9).101God gave Anna insight into Jesus' identity. The godly in Jerusalem undoubtedly learned about Messiah's birth from Simeon and Anna (cf. 1:68).
"They represent the long history of an expectant people, nourished by God's promise. Zechariah and Elizabeth also fit this character type. They, too, are righteous, careful observers of the law (1:6), old (1:7), and filled with the prophetic Spirit when they recognize the fulfillment of God's promise (1:41, 67). These people represent their faith at its best, according to the values of the implied author, even though Zechariah has temporary doubts. To them the coming of the long awaited salvation is revealed."102
