Luke 2:36Meaning & Commentary from the Church Fathers

Although the Apostle Peter had a mother-in-law, he matched the Virgin John in zeal by being the first to enter the Holy Sepulchre, thus being made the chief of the apostles by the common Lord. Such is the elevation of love for God as it lifts us from earthly distractions to spiritual heights! However, be cautious not to abandon the first union as something base, nor to perceive the second as unachievable, lest you stray from the path and, having stumbled, forget to live according to divine law, or transgress by living unlawfully. If we condemn widows who do not uphold a chaste life and see them as less blameless for remarrying, how much more blameworthy are those who choose lawful unions over unruly desires? It was fornication that led to the Flood devastating the 'sons of God' and fire raining down upon the Sodomites, just as calamity struck the Israelites who sinned with the Moabites. The multitude of their transgressions brought ruin, which I fear is also the cause of our present conflicts with outsiders and various trials and tribulations. Scripture refers to the descendants of Enos, who was the first to invoke the name of the Lord, as 'sons' of 'God.' Enos, a descendant of Seth, from whom the cursed lineage of Cain diverged, lived in purity, preserving the world until he beheld the daughters of men, descendants of Cain, whose captivating beauty led him to choose them. This choice resulted in their degradation and the filling of the earth with wickedness, ultimately leading to the Flood that wiped them out. Had it not been for Noah and his sons, who upheld chastity—evidenced by each man taking only one wife into the Ark—the world would have perished without a chance for renewal. This illustrates how the indiscretions of the fornicators nearly led to the world's end, yet it survived because of the chaste. Those who now disrupt the present order will similarly face rejection in the age to come, cast into the fire of Gehenna, unless they repent and strive to extinguish their sinful desires and cleanse their past transgressions with tears. Let it be known that if they do not resolve to combat such passions, they risk falling into a shame far worse than before, the offspring of their lascivious cravings; the fire of Gehenna grips this earth, awaiting to punish the shameless for eternity. Who can overlook the tale of the Sodomites and their abominable acts, ending in the heavenly rains of fire that obliterated them? Often a single immoral individual leads to the doom of entire cities, as in the case of the Shechemites, destroyed by the sons of Jacob because Shechem violated Dinah, their sister. Furthermore, outside of the Law of Moses, the laws themselves impose harsh penalties for breaches of chastity. According to the Law, should a bride forsake her virginity, she is to be stoned; a priest’s daughter found guilty faces the fire. It is indeed written that an offering for prostitution cannot be brought into the temple of the Lord. The Israelites who fell into fornication with the Moabites faced dire consequences, resulting in the death of 23,000 men in a single day. Thus, the great Paul admonishes us: ‘We shall be destroyed, as some of them were destroyed, and in one day twenty-three thousand men fell’ (1 Cor. 10:8). So it is that throughout the ages, from before the Law to after its establishment, the consequences of fornication have remained constant. What can be said of us, who are commanded to crucify our flesh with its lusts, yet repeatedly succumb to those very sins that incite the wrath of God upon the disobedient? Are we so indifferent that we ignore the threats of divine judgment, both here and in the eternal realm? Should we not approach the manifestation of Christ in flesh with reverence and awe? Shall we not tremble at the apostolic warnings, rebukes, and teachings? ‘Know ye not that ye are the temple of God, and the Spirit of God dwelleth in you? If anyone abuses the temple of God, God will bring destruction upon him’ (1 Cor. 3:16-17); and again: ‘Fornication, uncleanness, lasciviousness, and things like these shall not inherit the kingdom of God’ (Gal. 5:19, 21). The Apostle further affirms, ‘Be assured that every fornicators, impure, or covetous man, who is an idolater, shall not inherit the kingdom of Christ and God’ (Eph. 5:5). And again: ‘This is the will of God: our sanctification; abstain from fornication .... God did not call us to impurity but to holiness. Therefore, whoever disregards this does not reject man, but God, who imparted His Holy Spirit to us’ (1 Thess. 4:3-8). Can one truly count the admonitions from the Apostles and Prophets regarding this matter? Observe, to those who remain pure, and thus are perfected in Christ, the Apostle commands: ‘I write to you in the epistle not to associate with fornicators’ (1 Cor. 5:9). Since those unashamed in their actions are not to be tolerated, Paul advises others to distance themselves from them, with the purpose of causing them to feel shame by asserting, ‘If any brother is known to be a fornicator, do not eat with him’ (1 Cor. 5:11). Do you not see that a person ensnared in fornication is an abomination to the Church? Thus, all must withdraw and expel such individuals. Paul himself delivered a fornicating man from the congregation into Satan’s hands but did not accept him back until he demonstrated true repentance. Protect your soul with relentless effort from such evils—both present and future tribulations, which are truly dreadful. Esau’s bloodline was rejected due to his fornication, while Rehoboam lost much of his kingdom for being a man whose passions led him astray. Solomon, despite his father David’s previous wrongdoings, departed this life without similar consequences, as he labored in sincere repentance following his sins. ‘Flee from fornication, brethren,’ the Apostle again exhorts. Had Samson fled from such temptations, he would not have succumbed to Delilah, losing his strength, having his eyes gouged out, and meeting a tragic end with his enemies. If the leaders under Moses had shunned fornication, they would not have sacrificed to Baal-Peor, nor partaken in vile offerings for the deceased, nor would they have fallen in such great numbers. If Solomon had sought to avoid it, he would not have turned from the God who bestowed the kingdom and wisdom upon him, nor built a temple to idols. See how fornication can lead even to grievous sin against one’s faith! The allure of Susanna would not have entrapped the aged judges had they refrained from engaging in such despised desires, nor would Holofernes have met his fate at the hands of Judith had he not been drawn in by her charms. Thus, Job declares: ‘I have made a covenant with my eyes, that I will not look upon a maiden’ (Job 31:1); how much more should we guard our thoughts against those of ill repute or those unchaste, whether single or married? Therefore, O lover of God, abide in either celibacy or in a marriage blessed by Him! Drink pure water from your own well, so to speak, and do so righteously; completely avoid the tainted water of immorality, which leads to the infernal depths and is laden with poison, ensnaring those who partake in it. Stay away from the sweet temptations presented by the immoral, as they lead to death and separation from God, to whom David laments: 'Thou hast destroyed everyone who loves Thee’ (Psalms 72:27). Thus, the body that has become the temple of God because of the Spirit residing within must strive for purity and self-control, remaining free from visible passions and aspiring to holiness and chastity. Let us flee from all fornication and impurity, that we may joyfully dwell forever with the incorruptible Bridegroom in the pure chambers of Matrimony through the intercession of His blessed and immaculate Virgin Mother, who bore Him for our salvation, now and ever and unto ages of ages. Amen.

The only individuals previously privy to the news of the Messiah's birth were the humble shepherds or esteemed individuals of great reverence. For the former, the announcement carried limited significance; the latter exercised caution, sharing the wondrous news only when assured it would not lead to any malevolent consequences. Despite this, among the devout Israelites, tales of the extraordinary child who was prophesied about by Simeon and Anna, both well-respected figures in Jerusalem, began to circulate.

After fulfilling their obligations under the law, Joseph and Mary felt no compulsion to remain in Jerusalem any longer; however, they pondered their next destination. Should they return to Bethlehem, or head to Nazareth? For them, Bethlehem held greater importance, as it was where Jesus was born, the very city of the Messiah, and Jewish belief maintained that He must arise from there. Therefore, they chose to remain in Bethlehem, although no longer in a cave. The miraculous occurrences in Jerusalem certainly held significance for Joseph and Mary. Like others among the Jews, they might have expected that the inauguration of the Messiah's kingdom would come with considerable upheaval, believing such turmoil would ultimately favor the Jewish people while bringing worse consequences for the Gentiles. However, Simeon offered a different perspective, indicating that this Messiah would not solely bring ruin or salvation to individuals within Israel. It was misguided for the people to presume they would automatically partake in the blessings that the Messiah would usher in; such advantages would require assessments of the heart's disposition, personal character, and virtue. The Jews might have anticipated exclusive entry into the Messiah's kingdom, but they would be sorely mistaken, for the kingdom would equally serve as a light for the Gentiles and a source of glory for Israel. This broader understanding of the Messiah's kingdom enriched existing notions seen in the song of Zechariah and the angel’s message to the Virgin Mary, presenting Mary with many new avenues for contemplation.

Particularly, the elder’s words to her were significant: “But to you alone shall the sword pierce through your soul.” Until this point, Mary understood herself only as the most blessed of women, one who would be revered throughout generations. Now she faced a harsh reality that contradicted her previous notions of herself and her destiny. She likely sought ways to reconcile this riddle, but had she been fully informed of the entirety of the Messiah’s mission, it may have challenged her perception of herself even more profoundly, highlighting the need for time to understand this revelation. Meanwhile, it was essential for Mary to recognize that regardless of circumstances, her heart would endure profound sorrow for her Son. Likewise, the Savior, preparing for His own suffering, thought it vital to warn His disciples: “I tell you before it comes, that when it does come to pass, you may believe that I am He” (John 13:19; 14:29), though the disciples themselves did not yet grasp the meaning of their teacher's words.

The good news of the Savior's birth, first announced to humble shepherds in the fields of Bethlehem and conveyed among the common people, now reached the heart of God’s chosen nation. Yet its spread was initially reserved for the righteous, those who longed for the redemption of Israel.

Naturally pious, she spent only seven years with her husband before his passing, after which she dedicated her life solely to ‘serving God day and night.’ Because of her devotion, she was granted the privilege of seeing the Savior of the world. Upon encountering Him, ‘she praised the Lord and spoke of Him to all who were waiting for deliverance in Jerusalem.’

With her keen awareness of the spiritual realm, she lifted her voice in praise to the God of hospitality and openly glorified the Lord. Her announcement was not limited to the temple’s confines; filled with joyful fervor, she shared the news of Christ with everyone seeking salvation in Jerusalem, referring to all the faithful awaiting the coming of the Savior. The holy Evangelist notes her prudent approach in sharing the message of Christ, revealing that God gradually unveiled the profound mystery of godliness (1 Tim. 3:16). A hasty proclamation of the Savior's birth could have posed risks to both the Mother and the Child. Those privy to this secret were either relatively unknown, like the shepherds of Bethlehem, or well-regarded individuals known for their piety. The former group would not attract widespread attention, while the latter understood the importance of discretion, ensuring that the remarkable news was shared only when it was likely to be received with faith and would not bring about harm. After fulfilling all that was stipulated by the Law of Moses regarding the purification of the Mother, the presentation to the Lord, and the redemption of the firstborn, Joseph and Mary chose to return to their home in Galilee, settling once more in the humble and quiet town of Nazareth.