Circumcision and the Meeting of the Lord.

(Luke 2:21-39).

        After 8 days had passed and in accordance with the law of Moses (Lev.12:3), the God-Infant was circumcised and given the name (as designated by the Angel) of Jesus, which means — Saviour.

        According to the law of Moses, a woman bearing a male child was regarded as unclean for the first 40 days after the birth (80 days if it was a female child).On the fortieth day, she had to bring a sacrifice of a one-year-old lamb to the temple for burning, and a young dove as a sacrifice for her sins. In case of poverty, this could be replaced with two doves — one for each sacrifice. Complying with this law, Blessed Virgin and Joseph brought the infant with them to Jerusalem so as to pay the required 5 shekels for Him. This law came into being when on the eve of the exodus of Jews from Egypt, God sent His Angels to slay all the Egyptian new-born, while all the Jewish new-born were consecrated to serve at the temple. With the passing of time, this practice was allotted to the tribe of Levi only, while the new-born of other tribes were released from this obligation by paying a special levy of 5 silver shekels (Num.18:16). It can be seen from the Gospel’s narrative that Blessed Virgin and Joseph brought a sacrifice of the poor: two doves.

        Why was the Lord, Whose conception and birth was devoid of sin, and His Ever-Blessed Mother be subject to the law of purification?

        Firstly, so that this may “fulfill all righteousness” (Mat. 3:15) and show by example the complete submission to God’s law. Secondly, is was essential for His ministry as the Messiah in the eyes of His people: uncircumcised, He would not have been part of the community of God’s people, He would not be able to enter the temple, nor synagogue, would not be able to have any influence on the people, nor be acknowledged as the Messiah. Equally, His Blessed Mother, not being cleansed, would not be regarded as a true Israelite. At the time, the mystery of the Immaculate Conception and birth was virtually unknown to anyone. Consequently, everything that was required by the law had to be executed exactly.

        At the time when the Mother of God brought Her sacrifices and payment of indemnity to the temple, there was a pious “starets” named Simeon who was waiting for the “Consolation of Israel” ie. God’s promised Messiah, Whose appearance would bring consolation to the Israelites (see Isaiah 40:1). The Evangelist advises us only that Simeon was foretold by the Holy Spirit, that he would not see death until such time as he experiences the honour of seeing his expected “consolation” ie. Jesus Christ. According to ancient tradition, Simeon was one of 72 erudite old men that were charged by the Egyptian King Ptolemais to translate holy books from the Jewish language into Greek. Given the Book of Isaiah to translate, Simeon became dubious when he came upon the prophecy of the birth of Immanuel from a Virgin (Isaiah 7:14). It was then that an Angel appeared to him and foretold that he would not die until his own eyes had witnessed the fulfilment of this prophecy. Through the Holy Spirit’s prompting, he apparently came to the sacrificial altar in the temple, and upon seeing Virgin Mary’s Infant, recognised Him as the Messiah-Christ. The old man (tradition has it that he was 300 years old) took Him in his arms and proclaimed the inspirited prayer of gratitude for being able to witness, in the face of this Infant, the salvation that has been prepared for humanity. “Lord, now you are letting Your servant depart in peace, According to Your word;” exclaimed the “starets”; from that moment, his ligature with life was severed, and “You, Vladiko, are releasing me from this life into a new life, ‘according to Your word,’ through the prophecy given to me from You by Your Holy Spirit, ‘in peace,’ ‘For my eyes have seen Your salvation.” Salvation, promised by God, through His Redeemer-Messiah, Whom I was honoured to see, salvation, ‘which you have prepared before the face of all peoples.’” The Evangelist emphasises that the salvation prepared was not only for Jews but also for all peoples. This salvation is “A light to bring revelation to the Gentiles, And the glory of Your people Israel,” that have emerged from its midst. Apparently, Joseph and the Mother of the Divine Child were amazed, because everywhere they found people to whom God had revealed the mystery about the Infant.

        Returning the Child to His Mother and blessing Her and Joseph — by right of his old age and clearly in whom the Holy Spirit resided — Simeon, in a prophetic enlightenment, foretells that the this Infant will be the subject of arguments and disputes between His followers and His enemies: “That the thoughts of many hearts may be revealed,” ie. depending on the diverse relationships of people toward this Infant, their true nature will be revealed, the disposition of their souls: those who love the truth and strive to fulfil God’s will, they will believe in Christ, while those that love evil and deeds of darkness, will hate Christ and in order to justify their malice, will slander Him in every way. This, in reality has been performed in the figures of scribes and Pharisees, and continues to be enacted in the form of all godless individuals and Christ-haters. For those who believe in Him, He stands “for arising,” or for eternal salvation, and for the disbelievers — “for falling,” or for their eternal condemnation, for eternal perdition. Simeon spiritually foresees those sufferings by the Blessed Mother for Her Divine Son: “yes, a sword will pierce through Your own heart also.”

        Present at the time was a woman named Anna, “daughter of Phanuel.” Because she was moved by especial actions of the Holy Spirit and because she possessed the gift of inspirited sermons, the Evangelist calls her a prophetess. Evidently, the Evangelist praises her as an upright widow, who devoted herself to God after living with her husband for just 7 years. Having reached 84 years of age and not departing from the temple, “served God with fastings and prayers night and day.” Like Simeon, she too praised the Lord and apparently in a state of prophetic inspiration, repeated approximately the same words uttered by the “starets” to everyone anticipating the liberation of Jerusalem ie. the coming of the Messiah.

        The Evangelist further narrates that having fulfilled everything according to the law, the Holy Family returned to Galilee, “to their own city, Nazareth.” Saint Luke omits everything that transpired at the Meeting of the Lord, probably because Saint Matthew gives a detailed description of the event: about the adoration of the Magi in Bethlehem, about the Holy Family’s flight into Egypt, about the slaying of the innocents and the return of the Holy Family after the death of Herod. We often find this type of abridgement with writers of holy books.