First Reading — Malachi 3:1-4
Irenaeus
On 3:1
And that we may not have to ask, Of what God was the Word made flesh? he does himself previously teach us, saying, "There was a man sent from God, whose name was John. The same came as a witness, that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light." By what God, then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel, who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. But, again, of what God was Elias the servant and the prophet? Of Him who made heaven and earth, as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him "more than a prophet." For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others, and actually saw Him when He came, and pointed Him out, and persuaded many to believe on Him, so that he did himself hold the place of both prophet and apostle. For this is to be more than a prophet, because, "first apostles, secondarily prophets;" but all things from one and the same God Himself.
Responsorial Psalm — Psalm 24:7, 8, 9, 10
Justin Martyr
On 23:7
Solomon was not the Lord of hosts. But, when our Christ arose from the dead and ascended into heaven, the heavenly princes chosen by God were ordered to open the gates of heaven that the King of glory might enter and sit at the right hand of the Father until he makes his enemies his footstool. Now, when these heavenly princes saw that he was in appearance without beauty, honor or glory, and not recognizing him, they asked, "Who is this King of glory?" And the Holy Spirit, either in his own name or in the Father's, answered, "The Lord of hosts. He is the King of glory." But I am sure that everyone will admit that none of the gatekeepers of the temple at Jerusalem ever said of Solomon (though he was ever so glorious a king) or of the ark of testimony, "Who is this King of glory?"
Second Reading — Hebrews 2:14-18
Methodius of Olympus
On 2:16
That Lord, I say, who in His simple and immaterial Deity, entered our nature, and of the virgin's womb became ineffably incarnate; that Lord, who was partaker of nothing else save the lump of Adam, who was by the serpent tripped up. For the Lord laid not hold of the seed of angels
Gospel — Luke 2:22-40
Origen
On 2:22
If thou wilt touch Jesus and grasp Him in thy hands, strive with all thy strength to have the Spirit for thy guide, and come to the temple of God. For it follows, And when his parents brought in the child Jesus, (i. e. Mary His mother, and Joseph His reputed father,) to do for him after the custom of the law, then took he him up in his arms.
On 2:23
Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which openeth the womb shall be called holy unto the Lord. (Ex. 13:2, 12.)
On 2:28
If we marvel to hear that a woman was healed by touching the hem of a garment, what must we think of Simeon, who received an Infant in his arms, and rejoiced seeing that the little one he carried was He who had come to let loose the captive! Knowing that no one could release him from the chains of the body with the hope of future life, but He whom he held in his arms. Therefore it is said, And he blessed God, saying, Lord, now lettest thou thy servant depart.
On 2:28
As if he said, “As long as I held not Christ, I was in prison, and could not escape from my bonds.”
On 2:28
But who departs from this world in peace, but he who is persuaded that God was Christ reconciling the world to Himself, (2 Cor. 5.) who has nothing hostile to God, having derived to himself all peace by good works in himself?
On 2:33
Both by the angel and the multitude of the heavenly host, by the shepherds also, and Simeon.
On 2:33
But they who look deeper into the matter may say, that since the genealogy is deduced from David to Joseph, therefore lest Joseph should seem to be mentioned for no purpose, as not being the father of the Saviour, he was called His father, that the genealogy might maintain its place.
On 2:33
They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers.
On 2:33
The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came?
On 2:33
There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. (Deut. 32:39.) If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that he comes for the fall and rising again of many.
On 2:33
But we must take care lest by chance the Saviour should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Saviour first grants to thee. Thou wert a sinner, let that which is sin fall in thee, that thou mayest thence rise again, and say, If we be dead with Him, we shall also live with Him. (2 Tim. 2:11.)
On 2:33
But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against.
On 2:33
But the evil thoughts of men were revealed, that He Who died for us might slay them; for while they were hidden, it was impossible to utterly destroy them. Hence also when we have sinned we ought to say, Mine iniquity have I not hid. (Ps. 32:5.) For if we make known our sins not only to God, but to whoever can heal our wounds, our sins will be blotted out.
On 2:36
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, and both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord.
On 2:36
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.
On 2:37
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.