Simeon, who was described as righteous, devout, and one on whom the Holy Spirit rested, had been told that he would not die until he saw the birth of the Messiah. As he saw the baby, he praised and prophesied, saying he was now content to depart the world.
Simeon also added a word to Mary—that “a sword would pierce her soul” (v.35). I often wonder how it would feel for Mary to be told these things. A bit like saying your child will do great things, but it will be a rough ride and all end in heartbreak. How hard must that be for any parent to hear?
Anna was 84 years old. She had resided in the Temple since being widowed seven years after her marriage. I calculate that must be about 60 years. She too praised and prophesied about the child.
I can’t resist interjecting a feminist thought here—note the ways the two prophets are described. Simeon is described through his character—righteous, devout, Holy Spirit on him (v.25). Anna, on the other hand, is introduced through her relationship to men—her father, her husband, and her late ancestor. Yet, Anna was a prophetess, and not just in name. She played an essential role in Temple life, and her presence there for decades suggests she was deeply respected.
Anna was not alone in her lifelong dedication to the Temple. Historical evidence suggests that certain women—especially widows and prophetesses—were part of the spiritual fabric of the Temple. The Court of Women was an active space of worship, and some women, like Anna, took on a more sustained role.
These women were not merely passive worshippers; they engaged in acts of prayer, fasting, teaching, and service. Anna’s life of devotion mirrors what we later see in early Christian communities, where widows and women of faith were called to intercession and guidance (1 Timothy 5:5-10).
Anna, then, was not simply a background character. She was a spiritual leader, a woman who recognized the Messiah before almost anyone else. She stands as a witness, reminding us that the voices of women in faith communities’ matter.
I also want to dwell briefly on two aspects of both these people that stood out as I read the passage.
The first thing I want to mention was the patience both Simeon and Anna exercised. We live in an age of instant results—where we expect immediate responses from technology, whether it’s a search engine delivering answers in milliseconds or AI predicting our next move before we’ve even finished typing. We’ve become so accustomed to speed that waiting can feel like a waste of time.
Yet, Simeon and Anna waited for years to see the fulfillment of their hopes. And the passage gives no sense that their lives were wasted in that waiting. Instead, their patience was a practice of trust, an active kind of faithfulness. They lived fully, with meaning and purpose, even as they waited. Perhaps that’s the deeper lesson—waiting is not an empty pause but a space where wisdom, readiness, and hope are cultivated.
The second thing I considered was that they were both elderly. Anna was documented as 84, and although Simeon’s age is not mentioned, it is reasonable to assume that he was also advanced in years, given his expectation of departing the world soon.
In our contemporary times, there is sometimes a disdain for the elderly, and society is poorer for it. Wisdom and experience are lost. Youth can be arrogant, brushing aside the knowledge of those who have lived longer. And yet, youth often bring energy, vision, and passion.
Both contributions have value. The ideal is not one over the other, but the partnership of wisdom and enthusiasm. What a good thing Mary and Joseph took time to listen to the words of the elderly. What a blessing would have been missed if they had ignored Simeon and Anna because of their age.
Anna and Simeon remind us that waiting is not wasted time, wisdom is not irrelevant, and women’s voices—though often overlooked—have always been central to the story of faith.
(Photo: Seagulls on a Snowy Beach — Lewes Beach, January 2025).
