Luke 2:22–35

Verse 22. Of her purification. The blessed Virgin mother stood not in need of this ceremony, to which she submitted herself, as her Son did to that of circumcision. Witham.—Whence S. Laur. Justin. in his sermon on the purification, very well observes: grace raised the Virgin above the law; humility subjected her to it. Jesus Christ, in subjecting himself to the law of Moses, has left an example to princes and magistrates, to obey their own laws; for then they may expect them to be observed by others, when themselves shew respect to them. Barradius.

Verse 23. Every male opening the womb. [2] This translation is more conformable to the doctrine of the Fathers, that Christ was born without opening the womb; which Bede calls the doctrine of the Catholic Church. Witham.—See Exod. 13:2 and Numbers 8:16.

Verse 24. This was the offering of the poorer classes.

Verse 25. A man … named Simeon, whom some conjecture to have been one of the Jewish priests.—Waiting for the consolation of Israel, for the happy coming of the Messias.—And the Holy Ghost was in him, by the spirit of grace and of prophecy. Witham.—The consolation here expected by Holy Simeon, was the coming of the Messias, and the consequent redemption of mankind from sin and the devil; not a redemption only, as some carnal Jews thought, from the power of temporal enemies. These supposed the Messias was to come in order to raise them in power above all nations, to whom before his coming they had been subject. Saint Gregory of Nyssa in Diony.—Many have pretended that Simeon was a priest; the best and oldest interpreters say he was a laic. V.

Verse 26. And he had received an answer, … that he should not see death; that is die. Witham.

“Christ” (Greek) and “Messiah” (Hebrew) both mean “Anointed One”

Verse 27. And he came by the spirit, or moved by the holy Spirit. Witham.

Verse 30. Thy salvation; that is the Saviour, whom thou hast sent. Witham.

Verse 31. Before the face of all people; not of Israel only, but also as a light to be revealed to the Gentiles, the spiritual children of Abraham: to whom also the promises were made. Witham.

Verse 33. In the Greek, Joseph and the mother of Jesus. V.

Verse 34. Is set for the ruin. Christ came for the redemption and salvation of all men: but Simeon prophesies what would happen in consequence of the wilful blindness and obstinacy of many. Witham.—Not that God sent his Son for the fall of any man; but that many, by their own perverseness, in wilfully refusing to receive and obey him, would take occasion of falling. Challoner.—And for a sign which shall be contradicted, to signify that Christ, and his doctrine, should be as it were a mark, or butt, against whom the Jews should discharge the arrows and darts of their malice. Witham.—Hence Saint Paul, (2 Corinthians 2:16) We are to one the odour of death unto death, but to the other the odour of life unto life.

Verse 35. And thy own soul a sword shall pierce. These words, which figuratively express the grief of the blessed Virgin mother, when present at the death of her Son, are to be taken by way of a parenthesis.—That out of many hearts thoughts may be revealed, and these are to be joined with what went before; to wit, that child shall be a sign of contradiction, set unto the fall and resurrection of many, that the thoughts of many hearts may be revealed and disclosed; when some shall believe, and others remain in their obstinacy. Witham.—Bede, and many others, understand this of the sharp sorrow, which wounded the soul of the blessed Virgin Mary, at the time of Christ’s passion. Barradius.—Carthusianus and Jansenius explain this passage as follows: Behold, this child is placed for a sign that shall be contradicted, which as a sword of most poignant grief will pierce thy soul, O Virgin! But Christ shall be contradicted, that the thoughts of the Jews may be revealed from many hearts, and it may appear who among them are good, and who are wicked and hypocrites. Barradius.