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Presentation of Jesus at the Temple facts for kids

The Presentation of Jesus at the Temple (or in the temple ) is an early episode in the life of Jesus Christ , describing his presentation at the Temple in Jerusalem , that is celebrated by many churches 40 days after Christmas on Candlemas , or the "Feast of the Presentation of Jesus". The episode is described in chapter 2 of the Gospel of Luke in the New Testament . Within the account, "Luke's narration of the Presentation in the Temple combines the purification rite with the Jewish ceremony of the redemption of the firstborn (Luke 2:23–24)."

In the Eastern Orthodox Church , the Presentation of Jesus at the temple is celebrated as one of the twelve Great Feasts, and is sometimes called Hypapante ( Ὑπαπαντή , "meeting" in Greek).

The Orthodox Churches which use the Julian Calendar celebrate it on 15 February, and the Armenian Church on 14 February.

In Western Christianity , the Feast of the Presentation of the Lord is also known by its earlier name as the Feast of the Purification of the Virgin or the Meeting of the Lord . In some liturgical calendars, Vespers (or Compline) on the Feast of the Presentation marks the end of the Epiphany season , also (since the 2018 lectionary) in the Evangelische Kirche in Deutschland (EKD). In the Church of England , the mother church of the Anglican Communion, the Presentation of Christ in the Temple is a Principal Feast celebrated either on 2 February or on the Sunday between 28 January and 3 February. In the Roman Catholic Church , especially since the time of Pope Gelasius I (492-496) who in the fifth century contributed to its expansion, the Feast of the Presentation is celebrated on 2 February.

In the Roman Rite of the Catholic Church, the Anglican Communion, and the Lutheran Church, the episode was also reflected in the once-prevalent custom of churching of women forty days after the birth of a child. The Feast of the Presesentation of the Lord is in the Roman Rite also attached to the World Day of Consecrated Life.

Name of the celebration

Western christianity, eastern christianity, relation to other celebrations, traditions and superstitions.

The event is described in the Gospel of Luke ( Luke 2:22–40 ). According to the gospel, Mary and Joseph took the Infant Jesus to the Temple in Jerusalem forty days (inclusive) after His birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn son , in obedience to the Torah ( Leviticus 12 , Exodus 13:12–15 , etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb; Leviticus 12:8 ), sacrificing "a pair of turtledoves , or two young pigeons." Leviticus 12:1–4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated forty days after Christmas.

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ " ( Luke 2:26 ). Simeon then uttered the prayer that would become known as the Nunc Dimittis , or Canticle of Simeon, which prophesied the redemption of the world by Jesus:

"Lord, now let your servant depart in peace, according to your word; for my eyes have seen your salvation which you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel". ( Luke 2:29–32 ).

Simeon then prophesied to Mary: "Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed. ( Luke 2:34–35 ).

The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there of His importance to redemption in Jerusalem ( Luke 2:36–38 ).

Cornelius a Lapide comments on Mary and Joseph sacrificing a pair of turtledoves: "...because they were poor; for the rich were obliged to give in addition to this a lamb for a holocaust. Although the three kings had offered to Christ a great quantity of gold, still the Blessed Virgin, zealously affected towards poverty, accepted but little of it, that she might show her contempt of all earthly things. The couple offered two turtledoves or two pigeons (Luke 2:24) presumably because they could not afford a lamb.

Liturgical celebration

In addition to being known as the Feast of the Presentation of Jesus at the Temple , other traditional names include Candlemas, the Feast of the Purification of the Virgin, and the Meeting of the Lord.

The date of Candlemas is established by the date set for the Nativity of Jesus , for it comes forty days afterwards. Under Mosaic law as found in the Torah , a mother who had given birth to a boy was considered unclean for seven days; moreover she was to remain for three and thirty days "in the blood of her purification." Candlemas therefore corresponds to the day on which Mary, according to Jewish law, should have attended a ceremony of ritual purification ( Leviticus 12:2–8 ). The Gospel of Luke 2:22–39 relates that Mary was purified according to the religious law, followed by Jesus' presentation in the Jerusalem temple, and this explains the formal names given to the festival, as well as its falling 40 days after the Nativity.

In the Roman Catholic Church, it is known as the Presentation of the Lord in the liturgical books first issued by Paul VI , and as the Purification of the Blessed Virgin Mary in earlier editions . In the Eastern Orthodox Church and Greek Catholic Churches ( Eastern Catholic Churches which use the Byzantine rite), it is known as the Feast of the Presentation of our Lord, God, and Savior Jesus Christ in the Temple or as The Meeting of Our Lord, God and Saviour Jesus Christ .

In the churches of the Anglican Communion , it is known by various names, including The Presentation of Our Lord Jesus Christ in The Temple (Candlemas) ( Episcopal Church ), The Presentation of Christ in the Temple, and The Purification of the Blessed Virgin Mary ( Anglican Church of Canada ), The Presentation of Christ in the Temple (Candlemas) ( Church of England ), and The Presentation of Christ in the Temple ( Anglican Church of Australia ).

It is known as the Presentation of Our Lord in the Evangelical Lutheran Church in America. The Lutheran Church–Missouri Synod observes 2 February as The Purification of Mary and the Presentation of Our Lord. In some Protestant churches, the feast is known as the Naming of Jesus.

Candlemas is a northern European name for the feast because of the procession with lighted candles at the mass on this day, reflecting Simeon's proclamation of "a light for revelation to the Gentiles", which, in turn, echoes Isaiah 49:6 in the second of the "servant of the Lord" oracles.

Traditionally, Candlemas had been the last feast day in the Christian year that was dated by reference to Christmas . It is another "epiphany" type feast as Jesus is revealed as the messiah by the canticle of Simeon and the prophetess Anna. It also fits into this theme, as the earliest manifestation of Jesus inside the house of his heavenly Father. Subsequent moveable feasts are calculated with reference to Easter .

Candlemas occurs 40 days after Christmas.

Traditionally, the Western term "Candlemas" (or Candle Mass) referred to the practice whereby a priest on 2 February blessed beeswax candles for use throughout the year, some of which were distributed to the faithful for use in the home. In Poland the feast is called Święto Matki Bożej Gromnicznej (Feast of Our Lady of Thunder candles). This name refers to the candles that are blessed on this day, called gromnice, since these candles are lit during (thunder) storms and placed in windows to ward off storms.

This feast has been referred to as the Feast of Presentation of the Lord within the Roman Catholic Church since the liturgical revisions of the Second Vatican Council , with references to candles and the purification of Mary de-emphasised in favor of the Prophecy of Simeon the Righteous. Pope John Paul II connected the feast day with the renewal of religious vows. In the Roman Catholic Church, the Presentation of Jesus in the Temple is the fourth Joyful Mystery of the Rosary.

In the Liturgy of the Hours, the Marian antiphon Alma Redemptoris Mater is used from Advent through 2 February, after which Ave Regina Caelorum is used through Good Friday.

In the Byzantine tradition practiced by the Eastern Orthodox , the Meeting of the Lord is unique among the Great Feasts in that it combines elements of both a Great Feast of the Lord and a Great Feast of the Theotokos ( Mother of God ). It has a forefeast of one day, and an afterfeast of seven days. However, if the feast falls during Cheesefare Week or Great Lent , the afterfeast is either shortened or eliminated altogether.

The holiday is celebrated with an all-night vigil on the eve of the feast, and a celebration of the Divine Liturgy the next morning, at which beeswax candles are blessed. This blessing traditionally takes place after the Little Hours and before the beginning of the Divine Liturgy (though in some places it is done after). The priest reads four prayers, and then a fifth one during which all present bow their heads before God. He then censes the candles and blesses them with holy water. The candles are then distributed to the people and the Liturgy begins.

It is because of the biblical events recounted in the second chapter of Luke that the Churching of Women came to be practiced in both Eastern and Western Christianity. The usage has mostly died out in the West, except among Western Rite Orthodoxy, very occasionally still among Anglicans , and Traditionalist Catholics, but the ritual is still practiced in the Orthodox Church. In addition, babies, both boys and girls are taken to the Church on the fortieth day after their birth in remembrance of the Theotokos and Joseph taking the infant Jesus to the Temple.

Some Christians observe the practice of leaving Christmas decorations up until Candlemas.

In the Eastern and Western liturgical calendars the Presentation of the Lord falls on 2 February, forty days (inclusive) after Christmas . In the Church of England it may be celebrated on this day, or on the Sunday between 28 January and 3 February. This feast never falls in Lent; the earliest that Ash Wednesday can fall is 4 February, for the case of Easter on 22 March in a non-leap year. However, in the Tridentine rite, it can fall in the pre-Lenten season if Easter is early enough, and "Alleluia" has to be omitted from this feast's liturgy when that happens.

In Swedish and Finnish Lutheran Churches, Candlemas is (since 1774) always celebrated on a Sunday , at earliest on 2 February and at latest on 8 February, except if this Sunday happens to be the last Sunday before Lent , i.e. Shrove Sunday or Quinquagesima ( Swedish : Fastlagssöndagen , Finnish : Laskiaissunnuntai ), in which case Candlemas is celebrated one week earlier.

In the Armenian Apostolic Church , the Feast, called "The Coming of the Son of God into the Temple" ( Tiarn'ndaraj , from Tyarn- , "the Lord", and -undarach "going forward"), is celebrated on 14 February. The Armenians do not celebrate the Nativity on 25 December, but on 6 January, and thus their date of the feast is 40 days after that: 14 February. The night before the feast, Armenians traditionally light candles during an evening church service, carrying the flame out into the darkness (symbolically bringing light into the void) and either take it home to light lamps or light a bonfire in the church courtyard.

The Feast of the Presentation is among the most ancient feasts of the Church. Celebration of the feast dates from the fourth century in Jerusalem. There are sermons on the Feast by the bishops Methodius of Patara († 312), Cyril of Jerusalem († 360), Gregory the Theologian († 389), Amphilochius of Iconium († 394), Gregory of Nyssa († 400), and John Chrysostom († 407).

The earliest reference to specific liturgical rites surrounding the feast are by the intrepid Egeria , during her pilgrimage to the Holy Land (381–384). She reported that 14 February was a day solemnly kept in Jerusalem with a procession to Constantine I 's Basilica of the Resurrection, with a homily preached on Luke 2:22 (which makes the occasion perfectly clear), and a Divine Liturgy. This so-called Itinerarium Peregrinatio ("Pilgrimage Itinerary") of Egeria does not, however, offer a specific name for the Feast. The date of 14 February indicates that in Jerusalem at that time, Christ's birth was celebrated on 6 January, Epiphany . Egeria writes for her beloved fellow nuns at home:

XXVI. "The fortieth day after the Epiphany is undoubtedly celebrated here with the very highest honor, for on that day there is a procession, in which all take part, in the Anastasis, and all things are done in their order with the greatest joy, just as at Easter. All the priests, and after them the bishop, preach, always taking for their subject that part of the Gospel where Joseph and Mary brought the Lord into the Temple on the fortieth day, and Symeon and Anna the prophetess, the daughter of Phanuel, saw him, treating of the words which they spake when they saw the Lord, and of that offering which his parents made. And when everything that is customary has been done in order, the sacrament is celebrated, and the dismissal takes place."

About AD 450 in Jerusalem, people began the custom of holding lighted candles during the Divine Liturgy of this feast day. Originally, the feast was a minor celebration. But then in 541, a terrible plague broke out in Constantinople , killing thousands. The Emperor Justinian I , in consultation with the Patriarch of Constantinople, ordered a period of fasting and prayer throughout the entire Empire. And, on the Feast of the Meeting of the Lord, arranged great processions throughout the towns and villages and a solemn prayer service ( Litia ) to ask for deliverance from evils, and the plague ceased. In thanksgiving, in 542 the feast was elevated to a more solemn celebration and established throughout the Eastern Empire by the Emperor.

In Rome , the feast appears in the Gelasian Sacramentary , a manuscript collection of the seventh and eighth centuries associated with Pope Gelasius I . There it carries for the first time the new title of the feast of Purification of the Blessed Virgin Mary. Late in time though it may be, Candlemas is still the most ancient of all the festivals in honor of the Virgin Mary. The date of the feast in Rome was 2 February because the Roman date for Christ's nativity had been 25 December since at least the early fourth century.

Though modern laymen picture Candlemas as an important feast throughout the Middle Ages in Europe , in fact it spread slowly in the West; it is not found in the Lectionary of Silos (650) nor in the Calendar (731–741) of Sainte-Geneviève of Paris .

The tenth-century Benedictional of St. Æthelwold, bishop of Winchester, has a formula used for blessing the candles. Candlemas did become important enough to find its way into the secular calendar. It was the traditional day to remove the cattle from the hay meadows, and from the field that was to be ploughed and sown that spring. References to it are common in later medieval and early Modern literature; Shakespeare 's Twelfth Night is recorded as having its first performance on Candlemas Day 1602. It remains one of the Scottish quarter days, at which debts are paid and law courts are in session.

The Feast of the Presentation depends on the date for Christmas : As per the passage from the Gospel of Luke ( Luke 2:22–40 ) describing the event in the life of Jesus, the celebration of the Presentation of the Lord follows 40 days after. The blessing of candles on this day recalls Simeon's reference to the infant Jesus as the "light for revelation to the Gentiles" ( Luke 2:32 ).

Modern Pagans believe that Candlemas is a Christianization of the Gaelic festival of Imbolc , which was celebrated in pre-Christian Europe (and especially the Celtic Nations) at about the same time of year. Imbolc is called "St. Brigid's Day" or "Brigid" in Ireland. Both the goddess Brigid and the Christian Saint Brigid—who was the Abbess of Kildare —are associated with sacred flames, holy wells and springs, healing, and smithcraft. Brigid is a virgin, yet also the patron of midwives. However, a connection with Roman (rather than Celtic or Germanic) polytheism is more plausible, since the feast was celebrated before any serious attempt to expand Christianity into non-Roman countries.

In Irish homes, there were many rituals revolving around welcoming Brigid into the home. Some of Brigid's rituals and legends later became attached to Saint Brigid, who was seen by Celtic Christians as the midwife of Christ and "Mary of the Gael". In Ireland and Scotland she is the "foster mother of Jesus." The exact date of the Imbolc festival may have varied from place to place based on local tradition and regional climate. Imbolc is celebrated by modern Pagans on the eve of 2 February, at the astronomical midpoint, or on the full moon closest to the first spring thaw.

Frederick Holweck, writing in the Catholic Encyclopædia says definite in its rejection of this argument: "The feast was certainly not introduced by Pope Gelasius to suppress the excesses of the Lupercalia," (referencing J.P. Migne , Missale Gothicum , 691) The 1911 Encyclopædia Britannica agrees: the association with Gelasius "has led some to suppose that it was ordained by Pope Gelasius I in 492 as a counter-attraction to the pagan Lupercalia; but for this there is no warrant." Since the two festivals are both concerned with the ritual purification of women, not all historians are convinced that the connection is purely coincidental. Gelasius certainly did write a treatise against Lupercalia, and this still exists.

Pope Innocent XII believed Candlemas was created as an alternative to Roman Paganism, as stated in a sermon on the subject:

Why do we in this feast carry candles? Because the Gentiles dedicated the month of February to the infernal gods, and as at the beginning of it Pluto stole Proserpine , and her mother Ceres sought her in the night with lighted candles, so they, at the beginning of the month, walked about the city with lighted candles. Because the holy fathers could not extirpate the custom, they ordained that Christians should carry about candles in honor of the Blessed Virgin; and thus what was done before in the honor of Ceres is now done in honor of the Blessed Virgin.

There is no contemporary evidence to support the popular notions that Gelasius abolished the Lupercalia, or that he, or any other prelate, replaced it with the Feast of the Purification of the Blessed Virgin Mary .

In Armenia, celebrations at the Presentation have been influenced by pre-Christian customs, such as: the spreading of ashes by farmers in their fields each year to ensure a better harvest, keeping ashes on the roof of a house to keep evil spirits away, and the belief that newlywed women needed to jump over fire to purify themselves before getting pregnant. Young men will also leap over a bonfire.

The tradition of lighting a candle in each window is not the origin of the name "Candlemas", which instead refers to a blessing of candles.

On the day following Candlemas, the feast of St. Blaise is celebrated. It is connected to the rite of Blessing of the Throats, which is, for to be available to reach more people, also often transferred after the Mass of the Presentation of the Lord or even bestowed on both feasts. By coincidence, the Blessing of the Throats is bestowed with crossed candles.

The event forms a usual component of extensive cycles of the Life of Christ and also of the Life of the Virgin . Early images concentrated on the moment of meeting with Simeon.

In the West, beginning in the 8th or 9th century, a different depiction at an altar emerged, where Simeon eventually by the Late Middle Ages came to be shown wearing the elaborate vestments attributed to the Jewish High Priest, and conducting a liturgical ceremony surrounded by the family and Anna. In the West, Simeon is more often already holding the infant, or the moment of handover is shown; in Eastern images the Virgin is more likely still to hold Jesus. In the Eastern Churches this event is called the Hypapante .

Simeon's comment that "you yourself a sword will pierce" gave rise to a subset iconography of the Sorrowful Mother.

Presentation of Jesus at the Temple , 12th century cloisonné enamel icon from Georgia

Presentation of Christ in the Temple, from the Sherbrooke Missal

James Tissot , The Presentation of Jesus in the Temple ( La présentation de Jésus au Temple ), Brooklyn Museum

Stained glass window at St. Michael's Cathedral (Toronto) depicts Infant Jesus at the Temple

Painting from the Menologion of Basil II (c. 1000 AD)

Presentation of Christ in the Temple , South German, likely altarpiece wing, late 15th century. (Private collection)

Many motets and anthems have been composed to celebrate this feast and are performed as part of the liturgy, among them an anthem by 16th century German composer Johannes Eccard (1553–1611), Maria wallt zum Heiligtum , often translated in English as "When Mary to the Temple went".

The Lutheran church of the Baroque observed the feast as Mariae Reinigung (Purification of Mary). Johann Sebastian Bach composed several cantatas to be performed in the church service of the day, related to Simeon's canticle Nunc dimittis as part of the prescribed readings.

• Erfreute Zeit im neuen Bunde , BWV 83, 1724
• Mit Fried und Freud ich fahr dahin , BWV 125, 1725 (on Luther's hymn after Nunc dimittis )
• Ich habe genug , BWV 82, 1727

"Down with the rosemary, and so Down with the bays and mistletoe; Down with the holly, ivy, all, Wherewith ye dress'd the Christmas Hall" — Robert Herrick (1591–1674),  "Ceremony upon Candlemas Eve"

As the poem by Robert Herrick records, the eve of Candlemas was the day on which Christmas decorations of greenery were removed from people's homes; for traces of berries, holly and so forth will bring death among the congregation before another year is out.

In Scotland , until a change in the law in 1991 (see Scottish term days ), and in much of northern England until the 18th century, Candlemas was one of the traditional quarter days when quarterly rents were due for payment, as well as the day or term for various other business transactions, including the hiring of servants.

In the United Kingdom , good weather at Candlemas is taken to indicate severe winter weather later: " If Candlemas Day is clear and bright, / winter will have another bite. / If Candlemas Day brings cloud and rain, / winter is gone and will not come again. " It is also alleged to be the date that bears emerge from hibernation to inspect the weather as well as wolves , who if they choose to return to their lairs on this day is interpreted as meaning severe weather will continue for another forty days at least. The same is true in Italy , where it is called Candelora .

The Carmina Gadelica, a seminal collection of Scottish folklore, refers to a serpent coming out of the mound on Latha Fheill Bride , as the Scots call Candlemas. This rhyme is still used in the West Highlands and Hebrides.

Moch maduinn Bhride, Thig an nimhir as an toll; Cha bhoin mise ris an nimhir, Cha bhoin an nimhir rium . (Early on Bride's morn, the serpent will come from the hollow I will not molest the serpent, nor will the serpent molest me) Thig an nathair as an toll, la donn Bride Ged robh tri traighean dh' an t-sneachd air leachd an lair . (The serpent will come from the hollow on the brown day of Bridget Though there should be three feet of snow on the flat surface of the ground)

In the United States , Candlemas coincides with Groundhog Day , the earliest American reference to which can be found at the Pennsylvania Dutch Folklore Center at Franklin and Marshall College. The reference implies that Groundhog Day may have come from a German-American Candlemas tradition:

Last Tuesday, the 2nd, was Candlemas day, the day on which, according to the Germans , the Groundhog peeps out of his winter quarters and if he sees his shadow he pops back for another six weeks nap, but if the day be cloudy he remains out, as the weather is to be moderate. —4 February 1841—from Morgantown , Berks County ( Pennsylvania ) storekeeper James Morris' diary,  [1]

In France and Belgium, Candlemas ( French : La Chandeleur ) is celebrated with crêpes .

In Italy , traditionally, it ( Italian : La Candelora ) is considered the last cold day of winter.

In Tenerife ( Spain ), it is the day of the Virgin of Candelaria (Saint Patron of the Canary Islands ).

In Southern and Central Mexico , and Guatemala City , Candlemas ( Spanish : Día de La Candelaria ) is celebrated with tamales . Tradition indicates that on 5 January, the night before Three Kings Day (the Epiphany), whoever gets one or more of the few plastic or metal dolls (originally coins) buried within the Rosca de Reyes must pay for the tamales and throw a party on Candlemas. In certain regions of Mexico, this is the day in which the baby Jesus of each household is taken up from the nativity scene and dressed up in various colorful, whimsical outfits.

In Luxembourg , Liichtmëss sees children carrying lighted sticks visiting neighbors and singing a traditional song in exchange for sweets.

Sailors are often reluctant to set sail on Candlemas Day, believing that any voyage begun then will end in disaster—given the frequency of severe storms in February, this is not entirely without sense.

According to over eight centuries of tradition, the swaddling clothes that baby Jesus wore during the presentation at the Temple are kept in Dubrovnik Cathedral, Croatia.

• This page was last modified on 30 March 2024, at 16:05. Suggest an edit .

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Bible story: The presentation of Jesus at the temple

Creative activities based on the bible story of the presentation of jesus at the temple.

In Luke 2:22-39a, we read about the presentation of Jesus at the temple. According to Jewish law, when a firstborn son is 40 days old, he is to be presented to the Lord at the temple and a sacrifice is to be made. Mary and Joseph took Jesus to the temple and presented him to Simeon, a righteous and devout man who had been waiting for the promised Messiah.

Simeon took the baby in his arms and praised God, saying that he had seen the salvation of the Lord. He also warned Mary that her son would cause controversy and that a sword would pierce her own soul. They also met Anna, a prophetess who recognized Jesus as the Messiah and gave thanks to God.

We have compiled a range of creative ideas and activities below that relate to this Bible story. These resources are designed to help you share this important message in an engaging and interactive way, whether you are a children's ministry leader, a Sunday school teacher, or a religious educator in a Christian primary school.

Our activities below are suitable for use in various settings such as church children's programs, children's ministry, catechism classes, children's services, Bible clubs, vacation Bible school, and Sunday school, and will help students understand the relevance of the Bible to their lives, and the importance of applying its teachings in practical ways.

Discover all 15 activities and ideas

Lesson - NT: Life of Jesus 01 - Jesus presented at the temple (Download PDF)

Children's moment - NT: Life of Jesus 01: Jesus presented at the temple - The welcoming committee

Craft - NT: Life of Jesus 01: Jesus presented at the temple - Naming the baby

Craft - NT: Life of Jesus 01: Jesus presented at the temple - The arrival of the Messiah

Experiment - NT: Life of Jesus 01: Jesus presented at the temple - Is it a duck or a rabbit?

Game - NT: Life of Jesus 01: Jesus presented at the temple - Bringing good tidings

Game - NT: Life of Jesus 01: Jesus presented at the temple - Nine letters

Game - NT: Life of Jesus 01: Jesus presented at the temple - The promise fulfilled

Icebreaker - NT: Life of Jesus 01: Jesus presented at the temple - Unleash the shaving foam

Object lesson - NT: Life of Jesus 01: Jesus presented at the temple - An allegorical story

Object lesson - NT: Life of Jesus 01: Jesus presented at the temple - Creating a swaddling cloth

Object lesson - NT: Life of Jesus 01: Jesus presented at the temple - Israel feels forgotten by God

Prayer idea - NT: Life of Jesus 01: Jesus presented at the temple - Longing for God

Storytelling tips - NT: Life of Jesus 01: Jesus presented at the temple - Three tips

Video - NT: Life of Jesus 01: Jesus presented at the temple - Runaway

Lesson: Jesus Presented in the Temple

Use this children’s Sunday School lesson about Simeon and Anna to teach kids what our greatest desire should be.

Needed: Volunteer to play Simeon, pieces of paper with phrases from Luke 2:29-30 written on them, poster board or drawing paper, crayons or colored pencils

Review Activity: Creative Storytelling

Remind students that angels appeared and told the shepherds about the birth of Jesus. Split the students into groups of three and tell them they have to tell the story of the angels and shepherds in a new way. They can act it out, make up a song or rap about it, tell a joke about it, or anything else they think of. Give them a few minutes to plan and rehearse, and then, each group will present to the class.

Ask students, If you could have anything, what would it be? What is your greatest wish in life?

Have any of you ever had to wait for something? What’s one thing you had to wait for?

(The leader should share a story of a time they had to wait for something.)

Well, there was a man in the Bible who had to wait a really long time for something. Let’s meet this man now and hear his story.

Ask “Simeon” to come in. He’ll tell the following story based on Luke 2:22-40 .

Simeon: Hello, everyone! My name is Simeon and I want to tell you about the best day of my life. It was the best day of my life because I got my greatest wish on that day. You see, the prophets in the Bible had been telling us for hundreds of years that Jesus was going to come. Oh, they didn’t call Jesus by name. They would just say the Messiah was coming or the Savior or something like that. And they kept giving us hints of what this Messiah, this Savior, this Jesus, would be like and they kept giving us hints about what He would do and how He would save us.

Well, my greatest wish was to see Jesus, the Messiah and Savior, and when I was an old man, God promised me that I would see Jesus. God told me I wouldn’t die until I saw the Savior. So, I just kept waiting. And then, one day, it happened! God suddenly told me to go to the Temple, the church of those days, and I did. And do you know what happened? In walked Mary and Joseph, carrying baby Jesus! Jesus was only eight days old, but I knew He was the one. I knew that He was the Savior.

I ran over to Him and picked Him up in my arms and I said, “Praise God! I have seen the Savior! I can die a happy man because this was my greatest wish.”

But I wasn’t the only one there that day who was waiting to see Jesus. A prophetess named Anna, a very old woman, who was always at the church, came up and started talking to all the people and telling them about Jesus and what He would do. It was a very special do for both of us.

(Have students thank Simeon for sharing his story and then review their learning with the following questions.)

Review Questions

What did Simeon want most in the whole world? What was his greatest wish? (To see Jesus.)

And that should be our greatest wish, too. We should want more than anything to see Jesus. And God promises that if we believe in Jesus, we will see Him one day because if we believe in Jesus, we will die and go to Heaven and then, we will see Jesus every day because we will live forever with Him and God in Heaven.

What did Anna do in this story? Do you remember? She was an older prophetess, waiting in the church, and when she saw Jesus, she did what? (She told everyone who was there about Jesus.)

Why is it a good thing to tell people about Jesus?

Because God has said that anyone who does anything wrong, anyone who sins, has to die and go to Hell for their punishment. But, if we believe in Jesus, Jesus is our Savior, who saves us from going to Hell when we die because Jesus already died for our sins and went to Hell for us when He died on the cross. Now, if we believe in Jesus, we don’t have to go to Hell when we die. Instead, we can go to Heaven and live with God and Jesus forever.

But if we don’t tell people about Jesus, then they can’t believe in Him. And they have to believe in Him to be able to go to Heaven and not Hell. So, that’s why we have to tell people about Jesus, like Anna did. We want to help people believe in Jesus and go to Heaven when they die.

Game: Finding Our Greatest Wish

Write our print out Luke 2:29-30. Then, rip them into phrases and hide the different pieces of paper around the room. Students have 5 minutes to find all of the pieces and assemble the verses in order.

Quoted here in the NIV: “Sovereign Lord, as You have promised, You may now dismiss Your servant in peace. For my eyes have seen Your salvation…” Luke 2:29-30.

When students finish, explain that Simeon was telling God that he was ready to die because He had seen Jesus.

Re-hide the pieces and play again if you wish.

Optional Game: Anna Telephone or Anna Tag

If you have time, play one of the games from last week’s lesson, substituting Anna and her example of sharing about Jesus for the angels and shepherds.

If you play Anna telephone, you could start with messages, like:

• Jesus is the Teacher we all need to listen to.
• Jesus will die on the cross for all of our sins.
• Jesus will die one day, but then, God will bring Him back to life.

Classroom Craft: Who Needs to Know?

Hang up a poster board or a grouping of drawing paper sheets in your classroom. Remind students that the shepherds told people about Jesus and Anna told people about Jesus. We also need to tell people about Jesus so that they can go to Heaven when they die.

Ask them to think about people they know and maybe even groups of people they don’t know and have them write or draw those persons on the board. Suggestions could be family members, friends, neighbors, the workers at stores they go to, and people in other countries.

When they’re finished, say that you’re going to pray for the people on the board.

Closing Prayer

Lord, You are the best thing we could ever ask for. Like Simeon said, we just want to see You one day. And right now, we want to pray for anyone who doesn’t know You. Please be with the people on our board today and help us to tell them about You whenever we get a chance. In Jesus’ name we pray, amen.

You can also find this lesson for Kindle or in print in my book, Miracle Children .

• Lesson: The Story of the Fall
• Lesson: Abram Lies to Pharaoh
• Lesson: Jacob Tricks Esau
• Lesson: God Gives the People Manna
• Lesson: Balaam and the Talking Donkey
• Lesson: Honoring Our Parents
• Lesson: Hannah Gives Samuel to God

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Simeon and Anna – Jesus presented in the temple

by truewaykids | Jan 5, 2024 | Bible Lesson , New Testament | 0 comments

This week, we will learn about Simeon and Anna, who waited for God’s promise of a saviour. Our Bible text is found in Luke 2:22-38.

Some of the main point we will explore are:

• Children are a gift from God,
• God keeps His promises,
• We should listen to God,
• Jesus is our Saviour.

Simeon and Anna – Lesson Guide

There are some helpful animated videos and song ideas included in a youtube playlist to go along with this lesson.

Begin this week’s lesson by reviewing the Christmas passages, Jesus’ birth and visits from the Shepherds and wise men. Explain to the children that between the visit of the shepherds and the visit of the wise men, there is another event that Luke tells us happened about 40 days after Jesus was born.

Explain that the Jewish law said that the parents of a new baby needed to do some special things to present/dedicate the child to God and say thank you for the child. If you dedicated or baptised your child while they were a baby, you could show photos. Remind your child that you thank God for them and pray that He will look after them and help you to teach them His ways.

Ask your child what It feels like to wait for something? You can reflect on Christmas, ask them how they felt after opening the presents? Think about some passages from the Old Testament that show God always keeps his promises. Explain sometimes God answers our prayers quickly, sometimes in weeks, months, or years but he always answers perfectly and keeps his promises.

Share how God promised Simeon that he would not die until he saw the promised Messiah with his own eyes. Say how we do not know how long he had to wait, though we know he trusted God to keep his promise.

Explain to your child at the Holy Spirit told Simeon to go to the temple.  Simeon may have been really busy doing things, but he obeyed God and went to the temple. Share how it is important for us to listen to God and obey what he tells us to do.

Read Luke 2:30. Explain it as soon as Simeon saw Jesus, he recognised that He was the saviour.

Introduce Anna. Explain how there was another lady in a temple that day. She was 84 years old and was known as being a prophetess. Say how she loved to be in the temple, in the House of God. She prayed and fasted there day and night every day. Share how she also saw Jesus and recognised the He was the Saviour.

Reflect on how Simeon and Anna responded to meeting Jesus. Remind your child, Jesus still wants us to meet him and recognise Him as Saviour.

Think about how Simeon and Anna had to wait for Jesus but didn’t know when He would come. Remind your child that Jesus promised He will come again and even though we don’t know when, we must be ready for His arrival.

Pray together, thanking God for always keeping His promises and sending Jesus to save us.

Free Printable Bible Story

Jesus is presented in the temple – Games and Activities

Eye-spy is an easy game to play anywhere. If your child is learning to letters, you can play “I spy something starting with (letter). If your child is younger, play using colours.

Speak about the things we see. Speak about situations where we can see God at work in our lives and the lives of others.

Ambiguous images

Search for some Ambiguous images online. They are pictures that show two images as one. Some of the most famous are the candlestick/couple kissing, duck/rabbit.

Ask your child what they see and then show them the other images.

Talk about how some people in the temple only saw a baby, but Simeon and Anna saw the Saviour. Explain how we should see Jesus as our Saviour.

Year planner

Sit down with your child and write some important dates into a calendar. Birthdays, Christmas, Holidays, etc. Count how many days, weeks or months you’ll have to wait until an event.

Reflect on how Simeon and Anna had to wait, but without knowing how long they had to wait.

Bible Coloring pages – Simeon and Anna

Memory Verse Glasses – Includes free template

What you need:

• Template on white card
• Colouring pencils

What to do:

• Adult: Cut out the template and holes for eyes.
• Colour in the glasses.
• Glue on the arms of the glasses.

Download the lesson

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The Feast of the Presentation of Jesus in the Temple

Christmas and candlemas.

The Feast of the Presentation of Jesus (also known as the Feast of the Purification of Mary or Candlemas) is celebrated on February 2.  In the Old Rite, this day marked the official end of the Christmas Season.  While many Churches and people take down Christmas decorations around the Epiphany, some choose to wait until February 2.  This prolongs the Christmas spirit several more weeks!

The Number Forty

When the Presentation marks the end of Christmas, this holy season lasts exactly 40 days – December 25 until February 2.  This parallels the 40 days of Lent!

The number 40 is a significant one in the Bible.  The Israelites wandered in the desert for 40 years before entering the Promised Land; Jesus prayed in the desert for 40 days and nights, and after the Resurrection, Jesus was with his disciples for 40 days.

A Biblical Feast

The Presentation is the Fourth Joyful Mystery of the Rosary, and it is rooted in Scripture.  Luke 2:22 tells us:

“When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord….”

Mary and Joseph took Jesus to the Temple in Jerusalem forty days after he was born and according to the Law of Moses, they presented him to the Lord.   Also, following Jewish custom, while they were at the Temple, Mary was purified – as all new mothers were.  This is why the Presentation is sometimes called the Feast of the Purification of Mary.  The Holy Family followed the Law and the Jewish customs faithfully and humbly.

Why Candlemas?

The Presentation is also called Candlemas, because of the tradition of blessing candles on this day and carrying them in a procession.  But what do light and the Presentation have in common?  They are connected in the Prophecy of Simeon.

While Joseph, Mary, and Jesus were at the Temple, they met Simeon, a holy man who had been told that he would not die until he had seen the Messiah.  When he saw Jesus, Luke 2: 29-32 tells us he said,

“Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you have prepared in sight of all the peoples, a LIGHT for revelation to the Gentiles, and glory for your people Israel.”

Simeon prophesied that Jesus would be a light to the nations, and this was the significance in the name Candlemas.  The Presentation celebrates the coming of the Light of the World; a light in the darkness.

“A Sword Will Pierce Your Heart”

Simeon’s prophecy continues in Luke 2:34-35 as he speaks to Mary:

“Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted (and you yourself a sword swill pierce) so that the thoughts of many hears may be revealed.”

This beautiful, but sad prophesy refers to the Crucifixion and the pain Mary would experience from seeing her son suffer.  While the Presentation is one of the Joyful Mysteries of the Rosary, the Prophesy of Simeon is one of the Seven Sorrows of Mary.

February 2 is fairly early in the New Year and is a wonderful reminder that God is with us.  He is the Light that has come to dispel our darkness.  Moreover, we belong to Him and are His beloved children.  He came to save us, He loves us, and He always walks with us.

“Light of the World, you step down into darkness, open my eyes let me see.” Hillsong

Luke 2:22-35 New English Translation

Jesus’ presentation at the temple.

22  Now [ a ] when the time came for their [ b ] purification according to the law of Moses, Joseph and Mary [ c ] brought Jesus [ d ] up to Jerusalem to present him to the Lord 23  (just as it is written in the law of the Lord, “ Every firstborn male [ e ] will be set apart to the Lord ” [ f ] ), 24  and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves [ g ] or two young pigeons . [ h ]

The Prophecy of Simeon

25  Now [ i ] there was a man in Jerusalem named Simeon who was righteous [ j ] and devout, looking for the restoration [ k ] of Israel, and the Holy Spirit [ l ] was upon him. 26  It [ m ] had been revealed [ n ] to him by the Holy Spirit that he would not die [ o ] before [ p ] he had seen the Lord’s Christ. [ q ] 27  So [ r ] Simeon, [ s ] directed by the Spirit, [ t ] came into the temple courts, [ u ] and when the parents brought in the child Jesus to do for him what was customary according to the law, [ v ] 28  Simeon [ w ] took him in his arms and blessed God, saying, [ x ]

29  “Now, according to your word, [ y ] Sovereign Lord, [ z ] permit [ aa ] your servant [ ab ] to depart [ ac ] in peace. 30  For my eyes have seen your salvation [ ad ] 31  that you have prepared in the presence of all peoples: [ ae ] 32  a light, [ af ] for revelation to the Gentiles, and for glory [ ag ] to your people Israel.”

33  So [ ah ] the child’s [ ai ] father [ aj ] and mother were amazed [ ak ] at what was said about him. 34  Then [ al ] Simeon blessed them and said to his mother Mary, “Listen carefully: [ am ] This child [ an ] is destined to be the cause of the falling and rising [ ao ] of many in Israel and to be a sign that will be rejected. [ ap ] 35  Indeed, as a result of him the thoughts [ aq ] of many hearts will be revealed [ ar ] —and a sword [ as ] will pierce your own soul as well!” [ at ]

• Luke 2:22 tn Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.
• Luke 2:22 tc The translation follows most mss , including early and significant ones ( א A B L). Some copyists, aware that the purification law applied to women only, produced mss (76 it pt vg [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule (codex 76) and a couple of patristic citations of dubious worth (Pseudo-Athanasius whose date is unknown, and the Catenae in euangelia Lucae et Joannis , edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς ( autēs ) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ ( autou , “his”) was a clear scribal blunder. There can be no doubt that “ their purification” is the authentic reading. tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” ( καθαρισμός , katharismos ) refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”). sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth ( Lev 12:2-4 ). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born ( Exod 13:2 ), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
• Luke 2:22 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
• Luke 2:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
• Luke 2:23 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
• Luke 2:23 sn An allusion to Exod 13:2 , 12 , 15 .
• Luke 2:24 sn The offering of a pair of doves or two young pigeons , instead of a lamb, speaks of the humble roots of Jesus’ family—they apparently could not afford the expense of a lamb.
• Luke 2:24 sn A quotation from Lev 12:8 ; 5:11 (LXX).
• Luke 2:25 tn Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού ( idou ) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
• Luke 2:25 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
• Luke 2:25 tn Or “deliverance,” “consolation.” sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation ( Isa 40:1 ; 49:13 ; 51:3 ; 57:18 ; 61:2 ; 2 Bar . 44:7).
• Luke 2:25 sn Once again, by mentioning the Holy Spirit , Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67 ) and women (Elizabeth, 1:41 ) in Luke 1-2 as they share the will of the Lord.
• Luke 2:26 tn Grk “And it.” Here καί ( kai ) has not been translated because of differences between Greek and English style.
• Luke 2:26 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον ( kechrēmatismenon ) indicated some form of direct revelation from God ( Jer 25:30 ; 33:2 ; Job 40:8 ).
• Luke 2:26 tn Grk “would not see death” (an idiom for dying).
• Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
• Luke 2:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn The revelation to Simeon that he would not die before he had seen the Lord ’ s Christ is yet another example of a promise fulfilled in Luke 1-2 . Also, see the note on Christ in 2:11 .
• Luke 2:27 tn Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action.
• Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
• Luke 2:27 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
• Luke 2:27 tn Grk “the temple.” sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
• Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24 .
• Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
• Luke 2:28 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
• Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
• Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης ( despotēs ).
• Luke 2:29 sn This short prophetic declaration is sometimes called the Nunc dimittis , which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις ( apolueis , “now release”) in this verse.
• Luke 2:29 tn Here the Greek word δοῦλος ( doulos , “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isa 43:10 ), but was especially associated with famous OT personalities, including such great men as Moses ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5 , 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”
• Luke 2:29 tn Grk “now release your servant.”
• Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation .
• Luke 2:31 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis ( Luke 24:47 ; Acts 10:34-43 ).
• Luke 2:32 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” ( 1:78-79 ) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
• Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“ glory ”) for the nation.
• Luke 2:33 tn Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action.
• Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
• Luke 2:33 tc Most mss ([A] Θ [ Ψ ] ƒ 13 33 M it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ ( ho patēr autou , “his father”) is both external ( א B D L W 1 700 1241 sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43 .
• Luke 2:33 tn The term refers to the amazement at what was happening as in other places in Luke 1-2 ( 1:63 ; 2:18 ). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19 ).
• Luke 2:34 tn Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.
• Luke 2:34 tn Grk “behold.”
• Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
• Luke 2:34 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged ( falling ) and others blessed ( rising ) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16 . Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
• Luke 2:34 tn Grk “and for a sign of contradiction.”
• Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
• Luke 2:35 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
• Luke 2:35 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
• Luke 2:35 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

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