Luke 2:37

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.

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.

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.

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.

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, anti both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord.

That is, returned thanks for seeing in Israel the Savior of the world, and she confessed of Jesus that He was the Redeemer and the Savior. Hence it follows, And she spoke of him to all, &c.

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 favors 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.

Clearly enough is the nativity announced by Gabriel. But what has he to do with the Creator’s angel? The conception in the virgin’s womb is also set plainly before us. But what concern has he with the Creator’s prophet, Isaiah? He will not brook delay, since suddenly (without any prophetic announcement) did he bring down Christ from heaven. “Away,” says he, “with that eternal plaguey taxing of Cæsar, and the scanty inn, and the squalid swaddling-clothes, and the hard stable. We do not care a jot for that multitude of the heavenly host which praised their Lord at night. Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves. Let Herod, too, mend his manners, so that Jeremy may not glory over him. …

36. Let not us, then, who are in Christ, that is, always in the light, cease from praying even during night. Thus the widow Anna, without intermission praying and watching, persevered in deserving well of God, as it is written in the Gospel: “She departed not,” it says, “from the temple, serving with fastings and prayers night and day.” Let the Gentiles look to this, who are not yet enlightened, or the Jews who have remained in darkness by having forsaken the light. Let us, beloved brethren, who are always in the light of the Lord, who remember and hold fast what by grace received we have begun to be, reckon night for day; let us believe that we always walk in the light, and let us not be hindered by the darkness which we have escaped. Let there be no failure of prayers in the hours of night, no idle and reckless waste of the occasions of prayer. …

29. Considering all these things, and whatever else the Lord shall have made known to you in this matter, which either does not occur to me or would take too much time to state here, strive in prayer to overcome this world: pray in hope, pray in faith, pray in love, pray earnestly and patiently, pray as a widow belonging to Christ. For although prayer is, as He has taught, the duty of all His members, i.e. of all who believe in Him and are united to His body, a more assiduous attention to prayer is found to be specially enjoined in Scripture upon those who are widows. Two women of the name of Anna are honourably named there, the one, Elkanah’s wife, who was the mother of holy Samuel; the other, the widow who recognised the Most Holy One when He was yet a babe. …

29. As, therefore, the Father begat, the Son is begotten; so the Father sent, the Son was sent. But in like manner as He who begat and He who was begotten, so both He who sent and He who was sent, are one, since the Father and the Son are one. So also the Holy Spirit is one with them, since these three are one. For as to be born, in respect to the Son, means to be from the Father; so to be sent, in respect to the Son, means to be known to be from the Father. And as to be the gift of God in respect to the Holy Spirit, means to proceed from the Father; so to be sent, is to be known to proceed from the Father. Neither can we say that the Holy Spirit does not also proceed from the Son, for the same Spirit is not without reason said to be the Spirit both of the Father and of the Son. …

8. “Honorable,” therefore, “is marriage in all, and the bed undefiled.” And this we do not so call a good, as that it is a good in comparison of fornication: otherwise there will be two evils, of which the second is worse: or fornication will also be a good, because adultery is worse: for it is worse to violate the marriage of another, than to cleave unto an harlot: and adultery will be a good, because incest is worse; for it is worse to lie with a mother than with the wife of another: and, until we arrive at those things, which, as the Apostle saith, “it is a shame even to speak of,” all will be good in comparison of what are worse. …

16. For that also is no foolish question which is wont to be proposed, that whoso can may say, which widow is to be preferred in desert; whether one who hath had one husband, who, after having lived a considerable time with her husband, being left a widow with sons born to her and alive, hath made profession of continence; or she who as a young woman having lost two husbands within two years, having no children left alive to console her, hath vowed to God continence, and in it hath grown old with most enduring sanctity. Herein let them exercise themselves, if they can, by discussing, and by showing some proof to us, who weigh the merits of widows by number of husbands, not by the strength itself of continence. …

And it had been revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord’s Christ. And he came by the Spirit into the temple. And when His parents brought in the child Jesus, to do for Him after the cus tom of the law, then took he Him up in his arms, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel. And His father and mother marvelled at those things which were spoken of Him. And Simeon blessed them, and said unto Mary His mother, Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against; and a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed. …

24. Hereby also we see how another question is solved, if any one indeed finds a difficulty in it. I allude to the question as to how it was possible, on the supposition that the elder Herod was already anxious (to obtain information regarding Him), and agitated by the intelligence received from the wise men concerning the birth of the King of the Jews, for them, when the days of the purification of His mother were accomplished, to go up in any safety with Him to the temple, in order to see to the performance of those things which were according to the law of the Lord, and which are specified by Luke. …

6. But what is meant by this which he says, “For the Spirit was not yet given, because Jesus was not yet glorified?” He is understood to say this in a sense that is evident. For the meaning is not that the Spirit of God, which was with God, was not in being; but was not yet in them who had believed on Jesus. For thus the Lord Jesus disposed not to give them the Spirit of which we speak, until after His resurrection; and this not without a cause. And perhaps if we inquire, He will favor us to find; and if we knock, He will open for us to enter. Piety knocks, not the hand, though the hand also knocks, if it cease not from works of mercy. …

8. But some one says, Was he then not cast out of the hearts of the patriarchs and prophets, and the righteous of olden time? Certainly he was. How, then, is it said, “Now he shall be cast out”? How else can we think of it, but that what was then done in the case of a very few individuals, was now foretold as speedily to take place in many and mighty nations? Just as also that other saying, “For the Spirit was not yet given, because that Jesus was not yet glorified,” may suggest a similar inquiry, and find a similar solution. For it was not without the Holy Spirit that the prophets predicted the events of the future; nor was it so that the aged Simeon and the widowed Anna knew by the Holy Spirit the infant Lord; and that Zacharias and Elisabeth uttered by the Holy Spirit so many predictions concerning Him, when He was not yet born, but only conceived. …

2. In this prayer, therefore, Jesus may seem to have omitted praying for some of His own, unless we carefully examine His words in the prayer itself. For if He prayed first for those, as we have already shown, who were then with Him, and afterwards for those also who should believe on Him through their word, it may be said that He prayed not for those who were neither with Him when He so spake, nor afterwards believed through their word, but had done so at some previous time either of themselves, or in some other supposable manner. …

7. What crosses and tortures, think you, must not our Blæsilla endure to see Christ angry with you, though it be but a little! At this moment she cries to you as you weep: “If ever you loved me, mother, if I was nourished at your breast, if I was taught by your precepts, do not grudge me my exaltation, do not so act that we shall be separated forever. Do you fancy that I am alone? In place of you I now have Mary the mother of the Lord. Here I see many whom before I have not known. My companions are infinitely better than any that I had on earth. Here I have the company of Anna, the prophetess of the Gospel; and, what should kindle in you more fervent joy, I have gained in three short months what cost her the labor of many years to win. Both of us widows indeed, we have been both rewarded with the palm of chastity. …