Walking with Jesus: The Presentation of the Lord C

For Sunday, February 2, 2025

Malachi 3:1-4, Hebrews 2:14-18, Luke 2:22-40 

Imagine the scene: An old man and an even older woman who have lived all their lives in the Temple. We’ve witnessed people who are always around Church: some very active in organizations; some at every celebration and liturgical mass; some who always seem to be present, usually on their knees, praying the Rosary or some liturgical novena or the like. It seems like they are deep in their devotions, almost oblivious to people around them, but on the occasions when we speak with them we are impressed with their goodness and kindness and are convinced of their holiness … a holiness that isn’t our type of holiness. They are beautiful in their dedication to God and our Lady. Seldom do we encounter them one-on-one, but when it happens, we are still convinced of their holiness. They are identical to Simeon and Anna; this is how I envision them. If I did have the chance to talk to “my couple,” I would be tongue-tied. Thinking on it now, I might just ask them what God is like to them: Do they see God when they pray to Him? What is He like? Is Mary always at His side? Do you see Him or Mary ever smile? What are they like to talk to? Do they seem happy to you? Today’s readings give us a look into the visions of God from a prophet, Malachi; a converted teacher, Paul; and a gospel writer from Greece, Luke, who converted from paganism and was very knowledgeable in the medical field.

Malachi is the very last book of the Old Testament; the New Testament begins with the Gospel of Matthew. Malachi is a very short book likely written before Nehemiah’s first return to Jerusalem at the end of the Babylonian Captivity. We are uncertain of its author. The word Malachi means my messenger and it begins, “An oracle. The word of the Lord to Israel through Malachi.” [Malachi 1:1] The author is showing us the attitudes and behaviors characteristic of the Jewish community a few generations after the end of the Babylonian exile. He describes God’s response to what has happened. God repeatedly has shown Israel that He loves them, but the people have had a hard time returning love. They don’t like the negative attitude and works of the priest so they stop giving tithes and sacrificial contributions and they cheat by providing defective goods and sacrifices. Additionally, the people have been divorcing their spouses and marrying worshippers of other gods. Also many sorcerers, adulterers, perjurers are taking advantage of them and the needy around them. The writer is telling the people that God will come with a messenger who will prepare the way that God will use to approach the people. It seems that his coming is delayed, so the people will have to be vigilant and wait patiently — but they'll also have to be careful because the Messiah will come suddenly. This comes with a scare because the people will not have time to prepare and the “messenger” will be coming to the Temple. Will they be rewarded or punished? The messenger will come with affliction and punishment. Judgment will be passed on the priests — and this is portrayed as the harshest punishment ever described in the Bible. The messenger will describe the purification that will be served to the priests, making them worthy to offer sacrifice.

Paul takes a different approach, describing Jesus as a high priest — not as majestic and accomplishing our salvation with the power of God, but by looking at Jesus’ humanity. He was genuinely human, because He was to conquer death … which neutralizes Satan. Jesus conquered death but first He had to be subject to it. It is the devil who tempts human beings to sin, and it is their sin that leads to their death. Through His death, Jesus conquered this process — and the astonishing point is that He did this for us and not for Himself. So Paul describes Jesus as our high priest, merciful and faith-filled, since His death destroyed the devil’s plan of domination and fear.

Luke’s Gospel connects Jesus to His Jewish heritage and substantiates Jesus as a universal savior. That’s what the Purification feast emphasizes, because Jesus’ parents complied with the postnatal purification rites and consecrated their firstborn male to God. This happened at Jerusalem because this is the place from which the Gospel was to spread throughout the world. Simeon’s account validates his faithfulness to the covenant. He is awaiting the fulfillment of the prophecies. The canticle proclaims Jesus as God’s salvation for all people, including Gentiles, although not all will accept Him. Anna too recognizes Jesus as the fulfillment of prophetic hopes of salvation and redemption for all. This “final” process begins to spread here in Jerusalem and then to the entire world.  

So I reflect on:

• Where is God reflecting Himself in my life through circumstances, events, other people? What am I to do with this? The time is now — are we listening to Simeon, Anna, AND those holy people we imagined in Church?
• So many times at the beginning of the Eucharist I begin with the Confiteor (“I confess to Almighty God ...”). This prayer concludes asking Mary, the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God. They are praying for me; am I praying for them?

Sacred Space 2025 states:

“Simeon, enlightened by the Holy Spirit, recognizes Jesus as the Messiah. He prophesies that He will be opposed. No human life is without its difficulties. To be true followers to Jesus we must take up our crosses daily.

“Mary’s own sword of sorrow will take her to the foot of the cross to be present at her Son’s execution. Her yes to God at the Annunciation included all that would happen in her life. We pray to accept all the events of our own lives and to see and accept them from the hands of God.”