Luke 2:39Meaning & Commentary from the Church Fathers

Following the completion of all events, they went back to Galilee, specifically to their town of Nazareth. While Bethlehem was also considered their city, Nazareth served as their home.

It is easy to stumble in thought when considering how God may grow or how He can gain wisdom through the grace bestowed upon us and the angels. Instead, reflect on the exquisite art involved in the mystery of the evangelist. The wise evangelist did not present the Word as a disembodied being, devoid of flesh, suggesting that He grew in height, knowledge, and grace. Instead, he first declared that the Word was born of a woman, sharing our human form, and subsequently highlighted His human qualities, referring to Him as a child and noting that He grew in stature. Since His body underwent gradual development, He was subject to the physical laws of our existence.

Everything related to the presentation of the child in the presence of the Lord and the offering mandated by the law. Furthermore, consider the passage from the first chapter of Matthew: “Behold, an angel of the Lord appeared to Joseph in a dream, saying, Arise, take the child and his mother, and flee into Egypt.”

In his commentary, Euthymius Zigabenus notes that the angel’s appearance, along with the instruction to escape to Egypt, occurred right after their return to Nazareth.

In his account, Luke chooses not to reiterate what he understands has been adequately recorded by Matthew. Specifically, he does not mention that the Lord was taken to Egypt by His parents to protect Him from being discovered and slain by Herod. After Herod's death, the Lord returned to Galilee and made His home in Nazareth. Each evangelist selectively omits certain details that they recognize have already been mentioned by others, or they may foresee that those matters will be addressed later, ensuring that their narratives maintain a coherent flow. A diligent reader can uncover any missing elements by comparing the accounts of the various evangelists.

The Evangelist wraps up his account of the fortieth day with two overarching observations: one regarding the upbringing and overall life of Jesus Christ, and the other pertaining to His physical and spiritual maturation. The first observation may not be entirely precise, as it allows for the possibility that a considerable amount of time elapsed between the events of the fortieth day in Jerusalem and the return of the Holy Family to Nazareth, during which many significant events could have unfolded in the life of Jesus Christ. In Matthew 2:23, there is even an indication that Jesus’ parents did not initially plan to return to Galilee, and only settled in Nazareth following a divine revelation from an angel.

The word of the death of the ruthless ruler Herod I swiftly circulated, and there was a collective sigh of relief among the people. The news also reached Egypt, where an angel of the Lord appeared to the just Joseph in a dream, instructing him, “Arise, take the child and His mother, and go to the land of Israel; for those who sought the soul of the child have died.” With newfound peace, Joseph left Egypt. However, upon reaching the border, he learned that Archelaus, the son of Herod, had taken the throne in Judea. Fearing for their safety, Joseph hesitated to proceed, knowing that Archelaus had displayed a similar ruthlessness to his father by ordering the execution of three thousand subjects in the temple upon his ascent.

"Having fulfilled everything": refer to the note on Luke 2:22-24. - "Returned to Galilee," etc.: this was not immediately following the Presentation of Jesus in the temple, but occurred much later. The Evangelist omits the holy family's journey to Egypt, their time there, and their return to Nazareth, which is detailed in the Gospel of Matthew, chapter 2. As a result, it appears that the holy family went directly from Jerusalem to Nazareth. This method of storytelling is often used by sacred authors in historical accounts. A fitting example from the same writer includes the author of the Book of Acts, who was undoubtedly a companion of the Apostle Paul (the Evangelist Luke).

Alongside the righteous Simeon, the prophetess Anna had the privilege of encountering Jesus Christ in the temple. She hailed from the tribe of Asher and was the daughter of Phanuel, a notable figure, which is why his name is mentioned in the Gospel. After losing her husband seven years into their marriage, she remained devotedly in the temple, leading a life of strict piety marked by fasting and prayer. Anna exemplifies the ideal widow, a servant of the Lord, deserving of admiration, as affirmed by the directive of the holy Apostle (1 Tim. 5:3, 5). Having reached a venerable age of 84 years, Anna, like Simeon, yearned for the comfort of Israel.