SIMEON AND ANNA (LUKE 2:25-39)

Almost all of what we know concerning the Nativity comes from Matthew and Luke, and Luke devotes four times as many verses to the subject as Matthew does. For that reason some have proposed that Mary was the probable source of Luke's information. For more on that subject, see my post titled “Did Mary Write Part of Luke's Gospel?”

It is easily recognized that Luke's Nativity narrative is build around a series of comparisons and contrasts. These include Zechariah and Joseph, Elizabeth and Mary, John the Baptist and Jesus, and Simeon and Anna. J.B. Green has therefore proposed the following organization based on the pair: John and Jesus.

Cycle I

    A. John

        1. parents introduced (1:5-7)

            2. birth announced (1:8-23)

                3. mothers respond (1:24-25)

    B. Jesus

        1. parents introduced (1:26-27)

            2. birth announced (1:28-38)

                3. mothers respond (1:39-56)

Cycle II

    A. John

        1. child is born (1:57-58)

            2. child is circumcised and named (1:59-66)

                3. prophetic response (1:67-79)

                    4. child grows (1:80)

    B. Jesus

        1. child is born (2:1-20)

            2. child is circumcised and named (2:21-24)

                3. prophetic responses (2:25-39)

                    4. child grows (2:40-52)

My own proposal for the organization of this passage, also based on pairs of individuals, is shown below:

A. Temple witness to John the Baptist (1:5-25)

B. Gabriel and Elizabeth witness to Jesus (1:26-56)

C. John the Baptist is born (1:57-80)

                                    C'. Jesus is born (2:1-21)

B'. Simeon and Anna witness to Jesus (2:22-40)

A'. Temple witness to Jesus (2:41-52)

It is Section B3 concerning the responses of Simeon and Anna on which I would like to concentrate, beginning with some insights from Jen Wilkins, writing in Christianity Today magazine.

“Deuteronomy 19:15 decrees that 'a matter must be established by the testimony of two or three witnesses,' a theme that can be traced throughout the Bible. We need both Simeon and Anna in our Advent imaginations because they are placed there to establish a credible witness. Together, they testify to the fulfillment of God's promise.”

She notes that Anna's age is 84, the product of 7 and 12, both numbers symbolic of divine completeness. Also her father's name, Phanuel, comes from Penuel, the location where Jacob saw God face to face. Similarly, Anna will see God Incarnate face to face.

Wilkins draws a comparison between Anna and Eve. Both received a prophecy from God regarding a coming child who would conquer the forces of evil. Eve thinks she has gotten such a “man” in her first son Cain (Genesis 4:1). However: “Instead of a life-giver, Cain was a life-taker.” But Anna was able to see the coming of “the one who asks rightly, 'Am I my brother's keeper?' and answers with 'I AM.'”

Below are some other valuable insights I have collected from the scholarly literature on the subject:

    Craddock defines the passage as Luke 2:25-38 inserted in the middle of “the framing story (vv. 22-24, 39-40...The framing story itself has one governing focus: Jesus grew up in a family that meticulously observed the law of Moses. No fewer than five times in this text Luke tells us that they did everything required in the law.”

    Pao and Schnable note, “In the LXX [Septuagint] the expression 'consolation of Israel' [Luke 2:25]...is found in the prophetic literature in reference to the promise of Israel's restoration (cf. Jer. 31:9).”

    “In the case of Simeon three specific 'acts of the Spirit' occur (26ff). He is assured that he will live to 'see' Messiah. He recognizes in Jesus the fulfillment of the promise. And he utters a prayer which, in the context, clearly is to be regarded as prophetic.” (Ellis)

    “The Nunc Dimittis [Luke 2:29-32] is formulated with language borrowed from Isaiah. These allusions point to the universal significance of God's salvific plan for his own people. Christologically, the mission of Jesus is portrayed in the model of the Isaianic Suffering Servant.” (Pao and Schnable) Perhaps this is why Simeon reveals to Mary that opposition will arise against Jesus “and a sword will pierce your own soul too.” (2:34-35)

    “The theme of amazement (thaumazo) at the proclamation of the Messiah runs throughout the Book of Luke...in Luke 1:21,63; 2:18,33; 4:22; 8:25; 9:43; 11:14,38; 20:26; 24:12,41.” (J.A. Martin) Regarding Mary and Joseph's amazement in 2:33, Martin offers a possible explanation: “though they had been told that their Son was the Messiah, perhaps they had not comprehended the scope of His ministry to the entire world – to the Gentiles as well as to the people of Israel.” As a possible demonstration of that idea, note the contrast between Simeon's revelation of that fact with the more circumscribed hope of others for Jerusalem alone (v. 38).

    It is probably of importance that “Anna” is the Greek form of the Hebrew name hanna, meaning “grace.” Not only is the meaning of her name appropriate for God's grace in sending His Son, but it also reminds us of another Hannah who was eagerly looking for a son, which God provided.

    Since Anna hailed from the tribe of Asher (v. 36), Porter notes that it is telling that some of the members of the ten “lost” tribes were not entirely lost at this time. In addition, he states, “Simeon and Anna provide evidence that in the last decade B.C. there were still in the Jewish nation men and women in the highest Old Testament tradition.”

In conclusion, note the pattern of responses to the Good News in the cases of Simeon and Anna: Both praise God (vv. 28,38a) and then speak to others about the event (vv. 33-35,38b). This could well serve as the pattern for out lives as well.