Father Paul Nord
Sunday Scripture
First Reading: Malachi 3:1-4; Response: Psalm 24:7-10; Second Reading: Hebrews 2:14-18; Gospel: Luke 2:22-40
The name “Malachi” literally means “my messenger.” This title (or name) is mentioned in the work’s first verse (1:1), and again in today’s reading: “Lo, I am sending my messenger to prepare the way before me” (Malachi 3:1). These are the words of the Lord God to the Israelites. An early Jewish tradition considered the priest Ezra to be the author of “the book of Malachi.” Ezra was a key leader during the return to Jerusalem from captivity in Babylon.
In today’s reading, the Lord God is sending his “messenger of the covenant.” The purpose is to restore the Israelites to faithfulness after their past sins and disobedience of God’s law. When the messenger arrives, he “will purify the sons of Levi.” Also called “Levites,” they were entrusted with the operation of the Temple. The priests of the Temple — called “kohanim” were also “sons of Levi” — a sub-group of the Levites. The priests were responsible for the sacrificial offerings in the Temple. These verses say that the sons of Levi will “offer due sacrifice to the LORD.” But this will happen only after the priests are purified by the coming of the Lord’s messenger. The priests will lead the people of Israel in repentance
The Lord’s messenger will purify “like the refiner’s fire.” This image describes the purification of metal with fire. These verses invoke gold and silver as examples of precious metals that are purified by fire. The Lord’s messenger is also compared to “the fuller’s lye” — which is used to clean clothes. Again, impurities must be removed. If God’s people are purified and made pleasing to God, then they will be precious to God, like precious metal.
Hebrews 2:10-11 emphasizes that Jesus — by his Incarnation and Resurrection — has brought “many children to glory.” He therefore calls us “brothers.” Because Jesus shares our human nature, we are enabled to become sons and daughters of God. Hebrews 2:14 says “the children share in blood and flesh.” Now that God’s son also shares this “blood and flesh,” we can become children of God. Through his human death, Jesus has destroyed “the one who has the power of death, that is, the Devil” — freeing humanity from slavery to death.
Hebrews 2:17 explains that Jesus serves as “a merciful and faithful high priest before God to expiate the sins of the people.” This compares Jesus to the high priest who led the sacrifices in the Temple of Jerusalem. This is a central message of the letter to the Hebrews. As high priest, Jesus is our representative and the mediator of humanity’s new relationship with God. This new relationship is the new covenant of Christ.
Jesus “had to become like his brothers and sisters in every way.” Since Jesus fully shares our humanity, “he himself was tested through what he suffered.” So also we “are being tested” by our suffering. Jesus’ purpose is “to expiate the sins of the people.” This is a reference to the sin offering that the high priest made every year on the Day of Atonement in the Holy of Holies of the Temple in Jerusalem.
The Gospel, from Luke 2, comes after the birth of Jesus. Jewish parents have specific faith practices to give gratitude to God for a newborn son. Luke emphasizes that Mary and Joseph are faithful to the law of Moses. Today’s gospel passage mentions this law five times — most often as “the law of the Lord.” First, for faithful parents of a son, on the eighth day, he is circumcised and given a name. Jesus is given the name that the angel Gabriel had told Mary (Luke 2:21). Second, on the 40th day, the mother is instructed by Leviticus 12:6-8 to bring offerings to be sacrificed to God by the priest. The purpose was for the mother to receive ritual purification after childbirth. Jewish law has extensive rules on how men or women can become ritually impure, and how they may be purified. After childbirth, Leviticus prescribes sacrifices of a lamb and a turtledove — but allows poor parents to substitute a second turtledove for the lamb. Mary and Joseph offered the poor parents’ sacrifice. These events occur at the Temple in Jerusalem — the center of Jewish faith life.
Simeon, a righteous and devout man, comes to the Temple under the inspiration of the Holy Spirit. The scene is remarkable — Simeon takes the newborn Jesus into his arms — and he blesses God with prophetic words. The Church today uses these prophetic words as a Canticle prayer at Compline. Inspired by the Spirit, Simeon describes Jesus as God’s “salvation” and “a light for revelation to the Gentiles.” Mary and Joseph “were amazed.” Simeon then speaks directly to Mary. These words prophesy the consequences of Jesus’ birth for his own people, Israel. Mary is depicted as a personification of the people of Israel. The message is that Jesus’ divine mission will cause division among the Israelites, although Simeon had earlier described Jesus as “glory for your people Israel.”
Anna, a prophetess, is also present. Her fidelity to God is remarkable — she never leaves the Temple, and she worships “night and day with fasting and prayer.” She has done this for many years and is now very old. Anna came forward, gave thanks to God, and “spoke about the child to all who were awaiting the redemption of Jerusalem.” This is a key line — Simeon and Anna are faithful Israelites who are patiently awaiting God’s redemption of his people. Anna is very old. Simeon had received a divine revelation “that he should not see death before he had seen the Christ of the Lord.” God’s redemption has finally arrived — Jesus the Messiah has come to the Temple — the place of God’s presence among his people. God is acting now to redeem his people and also the Gentiles — as Simeon prophesied. After this, the Holy Family returns home to a quiet life in Nazareth, where Jesus grows — “filled with wisdom” and having “the favor of God.”
Benedictine Father Paul Nord is a monk of St. Meinrad Archabbey, and teaches at St. Meinrad Seminary. His Sunday Scripture columns are © Father Paul Nord, O.S.B.