Introduction
There will be a lot of folks preaching on Presentation of our Lord this week as we recognize the feast day, and so, I tried to cobble together a commentary on this week as well. For what really is an underutilized text, there is so much tradition and commentary already around this text. And so, for the purposes of this commentary, I’m taking my traditional angle and focus and leaning into some of the narrative aspects of this. There would be many ways to look at this historically or theologically. I’m investing in our sub-characters today and looking at their narrative placement and how it impacts us today.
Additionally, I’m going to add preaching commentary within because I think this text in particular speaks to our current climate about as well as any we could imagine.
Narrative Context
Luke 2:22-40 brings us to a moment steeped in tradition and revelation. Mary and Joseph, faithful to the law of Moses (as Luke tells us), present their firstborn son at the Temple. This is an act that is filled with meaning but in ritual and tradition can be seen as fairly ordinary as they dedicate Jesus to God. Any Jewish family should be participating in this ritual with their firstborn. This is not unique to Jesus’ family. But this seemingly routine ritual becomes a moment of divine revelation as both Simeon and Anna recognize the child as the Messiah. And their revelation breaks open the narrative and bridges the hopes of Israel (represented in these workers of the temple) with the broader, transformative mission of Jesus as the Savior for all people.
Simeon and Anna: Models of Faithful Waiting
Simeon and Anna embody the faithful anticipation of God’s promises. Simeon, described as “righteous and devout,” is guided by the Spirit to see the Messiah before his death. His prayer, often called the Nunc Dimittis, celebrates the fulfillment of God’s promises not just for Israel but for all peoples: “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.”
Anna is lifted up as an example too. The only named woman described as a prophet in the New Testament. She too, demonstrates faithfulness in waiting. A widow for decades, she devotes her life to prayer and fasting in the Temple, embodying hope for the redemption of Jerusalem. Both figures remind us that waiting is not passive; it is active trust in God’s faithfulness.
For those in our nation who feel exhausted by prolonged waiting—for justice, healing, or unity—Simeon and Anna are reminders that God works even in seasons of uncertainty. Their patience is not resignation; it is a posture of hope rooted in God’s promises.
Jesus as a Light of Revelation
Simeon’s declaration that Jesus is “a light for revelation to the Gentiles” underscores the universality of Christ’s mission in the Gospel of Luke. This child is not simply for one nation or people but for the redemption of the entire world.
In a time when our nation often succumbs to divisive and exclusionary rhetoric, this is a profound reminder of the Gospel’s scope.
Jesus does not come to affirm our divisions but to reconcile us to one another and to God. His light reveals truth, justice, and grace, illuminating the shadows of sin and brokenness in our individual and communal lives. The church is called to reflect this light, to witness to the truth of God’s kingdom, and to call the nation to a higher standard of justice and mercy.
The Disruptive Nature of the Gospel
Simeon’s blessing to Mary contains a sobering truth: “This child is destined for the falling and rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed.”
Jesus’ mission is not one of simple comfort, it is transformative and, therefore, disruptive. It challenges the status quo, revealing the “inner thoughts” of individuals and systems.
This disruption is as necessary today as it was in the first century.
The Gospel compels us to confront the deep inequities and injustices in our nation. From systemic racism to economic disparity to the demonization of others as lesser or inferior, the light of Christ exposes these realities and calls for repentance and transformation. This is not easy work; it is often met with resistance. Yet, it is the work of the kingdom of God.
Anna’s Prophetic Witness and the Church’s Role
Anna’s response to encountering the Christ child is immediate: she begins to praise God and speak about the child “to all who were looking for the redemption of Jerusalem.” Anna embodies the prophetic role of the church today.
In a nation marked by division, fear, and a sense of disillusionment, the church is called to be a prophetic voice, proclaiming the hope and redemption found in Christ. Like Anna, we are called to point to the light of Christ in the midst of shadow, to speak of God’s promises, and to advocate for justice and peace.
Anna and Simeon’s Timing and a Word to Pastors and Preachers
When do Anna and Simeon speak their prophetic truths and share their wisdom with Mary and Joseph? In the good times. This is a celebration, a joyous moment for this family. And Anna and Simeon meet it with joy, but also with wisdom and caution.
This timing speaks to us as preachers and pastors. If you’re feeling like the Gospel message is hard to proclaim in this moment (and it is a challenging time for so many), I hear you. And yet, we are also called to pause and reflect on when and how we are preparing our people for these hard conversations.
Here’s a hard truth for us to wrestle with as leaders: it’s easy to preach with a self-righteous tone when we feel like the world (or even our congregation) is falling short. It’s easy to stand in the pulpit and want to shake people awake, to admonish them for what we perceive as complacency or complicity.
But ministry isn’t about preaching from above or speaking down to the congregation; it’s about walking with them, teaching them, and guiding them toward the fullness of God’s truth in love. And that often means doing the hard work of preparing people during the good times, when they are more open to hear it.
If your people seem resistant or unprepared to engage with the tensions of the Gospel, perhaps it’s a sign that we need to do more of this work when life feels stable, when the stakes don’t feel so high, and people are more open to hearing both challenge and grace. Simeon and Anna don’t wait until the hard times to speak their truths. They recognize the moment, and they sow the seeds of deeper understanding in a time of celebration.
The truth is, it’s harder to preach this way. It’s harder to balance conviction with compassion, especially in times of polarization and anxiety. But as preachers, we are called to proclaim the full Gospel, not just law or grace, but the tension of both. We’re called to preach in ways that reveal sin and call for repentance, yes, but also that build people up in the hope and love of Christ. The Redemption that Anna calls for in this world.
We don’t get to pick and choose who we pastor. We’ve vowed to care for everyone in our congregations, even those who struggle to hear the message or who see the world differently than we do. The Gospel compels us to love them, even when it’s hard. And love doesn’t mean softening the message—it means delivering it in a way that people can hear and trust.
So if this feels like a particularly heavy moment for you as a preacher, I invite you to reflect on this: are we planting seeds of Gospel tension in all seasons, not just in the hard ones? Are we preaching the fullness of the Gospel when the timing feels “good,” preparing people for the harder truths later? Simeon and Anna show us that this is part of the work—to speak with conviction and love, whether in times of joy or struggle.
Let this be an encouragement, not a condemnation: the Spirit equips us for this work. And the Spirit will work through you, even when the road feels long.
Micah Krey 
Leave a comment