Now she, at the same hour, coming in, confessed to the Lord: and spoke of him to all that looked for the redemption of Israel.
και αυτη αυτη τη ωρα επιστασα ανθωμολογειτο τω κυριω και ελαλει περι αυτου πασιν τοις προσδεχομενοις λυτρωσιν εν ιερουσαλημ
12 Church Fathers comment on this verse · 16 commentaries
The Evangelist dwells some time on the account of Anna, mentioning both her father’s tribe, and adding, as it were, many witnesses who knew her father and her tribe.
That is, returned thanks for seeing in Israel the Saviour of the world, and she confessed of Jesus that He was the Redeemer and the Saviour. Hence it follows, And she spoke of him to all, &c.
Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents.
Simeon had prophesied, a woman united in marriage had prophesied, a virgin had prophesied, it was meet also that a widow should prophesy, that there might lack no sex or condition of life, and therefore it is said, And there was one Anna a prophetess.
Now Anna, both from the duties of her widowhood and her manner of life, is found to be such that she is thought worthy to announce the Redeemer of the world. As it follows, She was of a great age, and had lived with her husband, &c.
At that moment, she approached and glorified the Lord. She expressed gratitude to the God who took on human form. She proclaimed His message to everyone in Jerusalem who were anticipating salvation. She referred to Him as the Redeemer, illustrating that while Simeon represented the Old Covenant, Anna embodied the New Covenant, which is centered on Christ. By allowing one to depart and embracing the other, it was demonstrated that the old has come to an end and the new has emerged.
For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, “This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and
a widow.” Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as it follows, Who departed not from the temple with fastings and prayers, &c.
From which it is plain that she possessed a multitude of other virtues; and mark how she resembles Simeon in his goodness, for they were both in the temple together, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord.
But because Anna’s words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.
According to the mystical meaning, Anna signifies the Church, who at present is indeed a widow by the death of her Husband; the number also of the years of her widowhood marks the time of the Church, at which established in the body, she is separated from the Lord. For seven times twelve make eighty-four, seven indeed referring to the course of this world, which revolves in seven days; but twelve had reference to the perfection of Apostolic teaching, and therefore the Universal Church, or any faithful soul which strives to devote the whole period of its life to the following of Apostolic practice, is said to serve the Lord for eighty-four years. The term also of seven years, during which she lived with her husband, coincides.
For through the prerogative of our Lord’s greatness, whereby abiding in the flesh, He taught, the simple number of seven years was taken to express the sign of perfection. Anna also favours the mysteries of the Church, being by interpretation its “grace,” and being both the daughter of Phanuel, who is called “the face of God,” and descended from the tribe of Aser, i. e. the blessed.
The prophetess Anna, who was the daughter of Phanuel and a widow for 84 years, dedicated herself to fasting and prayer, consistently remaining in the temple. Filled with the Holy Spirit, she expressed gratitude to God and announced that salvation had arrived for those who awaited it, revealing that this salvation was embodied in the Child. The Holy Spirit presented such spiritual offerings as turtledoves for the Purification of Christ as He entered the temple, illustrating how women who have lost their means of support through widowhood, as well as men who experience the loss of their wives, should respond. Anna, although a widow, was also recognized as a prophetess.
In the temple, there was an elderly widow named Anna, known for her devotion and gifted with prophecy. She approached the child and, recognizing Him in her spirit, offered thanks to the Lord for the fulfillment of ancient prophecies in the presence of Joseph and Mary. Anna had several friends in the city who, like her, were eager for the comfort of Israel. She joyfully shared with them the news that the awaited Messiah had been born and that she had seen Him in the temple. However, it was not feasible to disclose this information to everyone. At that time, God did not randomly reveal the secret of the Messiah's birth; a widespread and careless announcement could have led to early persecution for both the mother and the child.
Those who were aware of this divine secret included either humble shepherds or esteemed holy individuals. The former held no significant influence in sharing the news, while the latter exercised caution, only revealing the precious information when they believed it would not be misused.
It was already somewhat fortuitous for the Messiah that among the faithful Israelites, there were occasional discussions about the extraordinary child seen in the temple, who had been prophesied by Simeon and Anna, both respected figures in Jerusalem. Having fulfilled the requirements of the law, Joseph and Mary had no reason to remain in Jerusalem. But where should they go next? To Bethlehem or Nazareth? Bethlehem had become significantly more important to them than Nazareth, as it was where Jesus was born, the city of the Messiah—at least according to Jewish beliefs. Thus, they settled once more in Bethlehem, but not in a cave. It is clear how crucial the miraculous events in Jerusalem were for Joseph and Mary. They likely shared the common Jewish hope that the establishment of the Messiah's kingdom would entail great upheavals, believing that these disturbances would ultimately benefit the entire Jewish nation and worsen conditions for the Gentiles.
However, Simeon disrupted this understanding by indicating that this Messiah would be a cause of both ruin for many in Israel and a source of triumph. Those who naïvely imagined themselves to partake in the blessings of the Messiah were mistaken; these blessings would not be granted without consideration of the heart's intentions, attitudes, and virtues. The Jews believed they alone would inherit the Messiah's kingdom, but this belief was misguided; the kingdom would serve as a light to the Gentiles while also being a glory for Israel. This more inclusive vision of the Messiah's kingdom echoed the broader historical narrative hinted at in Zechariah's song and the angel's announcement to the Virgin Mary, prompting many reflections in attentive Mary herself.
Especially striking were Simeon's words directed at her: "But to you alone shall the sword pierce your soul." Until that moment, Mary had only known herself as the most blessed among women, destined to be revered by future generations. Now she confronted the harsh truth that seemed to contradict her previous self-perception and destiny. Naturally, she sought ways to reconcile this shocking revelation, but had she been fully apprised of the plan for the Messiah's kingdom, she would have encountered complexities that would challenge her understanding of herself. Time was necessary for this unfolding comprehension.
Meanwhile, it was vital for Mary to know that regardless of the circumstances, her soul would undergo profound sorrow for her Son. Similarly, the Savior, as He prepared for His own suffering, deemed it essential to forewarn His disciples, stating, "I tell you before it happens, so that when it does happen, you may believe." Although the disciples did not yet fully grasp the meaning behind His words, they would learn in time.
While Simeon was delivering his profound message regarding the Child of God, an elderly widow named Anna, aged eighty-four and who had been married for only seven years, was present in the temple. After her husband's passing, she devoted herself entirely to the temple, engaging in fasting and prayer, and as a result, God blessed her with the gift of prophecy. She contributed her prophetic voice to Simeon's, offering praise to God. At that time in Jerusalem, there were many devout individuals, true descendants of Israel, who were filled with eager expectation for the arrival of the Messiah. Anna, the prophetess, overwhelmed with joy at the realization of these hopes, eagerly shared her delight with them.
Thus, the joyful news of the Saviour's birth, first proclaimed in the fields of Bethlehem to humble shepherds and shared among the common folk in the villages, now reaches the heart of the people of God. Yet, it is shared initially only among those who are righteous, those who anticipate the redemption of Israel.
As Simeon completed his blessing for the child's parents, Anna, a venerable woman esteemed by those who frequented the temple as a prophetess, drew near to them. Like Simeon, she was a devout individual, belonging to the tribe of Asher, originating from Galilee. At the age of 84, her memory encompassed not only Pompey's Roman conquest of Jerusalem but also the bitter conflict between the Hasmonean brothers, Aristobulus and Hyrcanus. This civil strife, which weakened the people's moral fabric, facilitated the usurpation of David's throne by the cunning Idumean Herod. The entirety of Herod’s reign, marked by atrocities and bloodshed, unfolded before her and deepened her longing to witness Israel's salvation.
Naturally pious, she had shared her life with her husband for only seven years, and following his passing, she dedicated herself entirely to the service of God, night and day. Because of her devotion, she was granted the privilege to behold the Savior of the world. Upon seeing Him, she glorified the Lord and spoke about Him to all who were eagerly anticipating redemption in Jerusalem.
At that moment, while Simeon was glorifying God and prophesying concerning the Child and His Mother, or more generally during the period when the holy family was in the temple conducting the prescribed rituals, he spoke of the Child to all those who were hoping for His coming. This refers to the Child about whom Simeon prophesied, connecting his message to that of the righteous elder. It is clear that at this time in Jerusalem, numerous individuals were living in anticipation of the imminent revelation of the Messiah. These faithful Israelites undoubtedly rejoiced greatly upon hearing the fulfillment of their hopes and prayers.
Alongside the righteous Simeon, the prophetess Anna encountered Jesus Christ in the temple, an event of great significance. Anna, who hailed from the tribe of Asher and was the daughter of Phanuel—a distinguished figure as noted in the Gospel—dedicated her life to God after the death of her husband, which occurred seven years into their marriage. She remained in the temple, devoting herself to a life of fasting and prayer. Anna exemplified the ideal widow described in the scripture, a devoted servant of God deserving of respect, as instructed by the holy Apostle (1 Tim. 5:3, 5). Having reached a venerable age of 84 years, Anna, similar to Simeon, sought the comfort of Israel.
Being spiritually attuned, she added her aged voice to the praises of the Lord and, as she approached, glorified Him.
Her proclamations extended beyond the temple’s confines; filled with joyful fervor, she shared the message of Christ with all who were in search of redemption in Jerusalem, referring to all believers who awaited the coming of the Saviour. The holy Evangelist’s account illustrates the careful manner in which this aged woman, with her rich spiritual experience, communicated the message of Christ. God Himself revealed the profound mystery of piety (1 Tim. 3:16) slowly and deliberately, as premature announcements of the Saviour's birth could have posed risks to both Mother and Child. Those who were aware of this secret were either unknown individuals, like the shepherds from Bethlehem, or well-known figures recognized for their piety. The former likely could not garner widespread attention with their news, while the latter exercised caution, sharing the extraordinary tidings only when they were assured it would be met with faith and would not lead to harm.
Once Joseph and Mary had fulfilled all that the Law of Moses required for the purification of the Mother, the presentation of the Lord, and the redemption of the firstborn, they chose to return to Galilee, specifically to the lesser-known and tranquil town of Nazareth.
Passages read together with this verse.
Greek text, 17 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS