Luke 2: Jesus presented in the temple
It is that time of year in Alice when people start to slowly return and it is lovely to see some you back. It sure has been quiet here. Though in some ways that has been nice I suppose.
Over Christmas those of us here reflected on the narratives of Jesus birth (obviously). Then last week we had a quiet, contemplative service in which we read from John 1. John doesn’t give a story of the birth of Jesus but rather a poem about what it means.
But today we are returning to Luke and the narrative. According to the lectionary, this year is the year of Luke. I won’t stick entirely to the lectionary readings but during Epiphany, Lent and Easter we will mostly be in his gospel.
In Luke, today’s story follows on from the story of Jesus’ birth. It would actually have taken place 40 days after so Feb 2nd is designated by the church as the feast of the presentation of the Lord. However, we are reading it today for the sake of following the story.
There is much in this passage to explore so this morning, I am going to delve into it verse by verse. It begins,
“When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord,”
So there are in fact two rituals taking place here.
The first one is the ritual of “purification of women after childbirth.” The instructions for this ceremony are given in Leviticus chapter 12. Basically, after the birth of a child a woman is considered unclean and so she is not able to touch anything holy or come into the sanctuary. It is not that giving birth was seen as sinful, but to do with blood. For the Hebrew people spilt blood was seen as contaminating and disrupting and there is a lot of it involved in childbirth. And so an offering is given to a priest who makes atonement on behalf of the new mother and she is made clean again.
The second ritual is “the redemption of the firstborn” or in the Hebrew “Pidyon Haben.” The instructions for this ceremony are given in Exodus 13 and Numbers 18. Following on from the Exodus from Egypt, the law of Moses states that every firstborn animal and male child is to be set apart for the Lord. And so to make the child their own the parents need to redeem him. To do this they present the child to the priest and tell him they wish to redeem him. They then pay 5 shekels to do this. This practice serves as a constant reminder to God’s people of their liberation from slavery.
The Jewish people of Jesus’ day (and still some today) observed a multitude of ritual observances. These mark significant passages of ordinary life. These observances served as a reminder of their relationship with God and encouraged them to regard all of life as sacred.
This passage about Jesus and his mother participating in these ritual paints a picture of how he, the Son of God, was introduced to and formed by his Jewish faith and community.
Secular society often scorns ritual. Some of us here might have some concerns about these particular rituals and some Christian ones as well. Rightly so. Each generation of the church needs to wrestle with our practice. Modern sanitation means there is no longer a need for a woman to purify herself after childbirth. As well as our thinking about birth has changed. None the less I think we are perhaps lacking rituals that set apart that time after the birth of a child.
As most of you have perhaps picked up, I think rituals, are really important. I think our souls do in fact long for rhythms and traditions. It helps us find meaning, find God amid the everyday events of life.
And so as the church we continue to practice different rituals that tell a story about human life and how that life relates to God. Baptisms and dedications, marriage and funerals acknowledge the passage of life. The liturgical year from Advent through to Ordinary time acknowledges the seasons of life The weekly practice of coming to church and following a liturgy of worship and sharing communion together forms us in an alternative narrative to the consumer culture. Some of us also have a practice of Sabbath, a practice that changes our relationship with time.
This is what is important to me in this passage. That Jesus, Mary and Joseph were formed in and by their faith and community.
The passage continues, “and they offered a sacrifice according to what is stated in the law of the Lord, “a pair of turtledoves or two young pigeons.”
Leviticus actually states that a lamb is to be brought to the priest. However, those who cannot afford a lamb are told they can bring “a pair of turtledoves or two young pigeons.”
In giving this detail Luke is again telling his audience something about Jesus socio-economic status. Jesus it seems is not just coming to bring good news to the poor. Jesus is poor.
Luke not only paints a picture of how Jesus was introduced to Jewish faith and community but also what that would mean in terms of God’s relationship to humankind.
The passage then introduces us to Simeon who is described as “a righteous and devout man, looking forward to the consolation of Israel.” The Holy Spirit, who revealed to him that he would not see death before he had seen the Messiah, leads him into the temple on the day that Jesus and his parents are there. Simeon took Jesus into his arms and, offers this song of praise.”
“Master, now you are dismissing your servant 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.”
Like Mary and Zechariah’s songs this one has become very well known. Throughout the ages it has been put to song and into poetry. Calvin used it at the conclusion of the Lord’s Supper.
MLK also drew on it in his last sermon, given the day before he died in which he said,
“Well, I don’t know what will happen now. We’ve got some difficult days ahead. But it really doesn’t matter with me now, because I’ve been to the mountaintop.
And I don’t mind.
Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!
And so I’m happy, tonight.
I’m not worried about anything.
I’m not fearing any man!
Mine eyes have seen the glory of the coming of the Lord!
Simeon did not see the life, death and resurrection of Jesus. He did not see Gentiles becoming part of the people of God and the emancipation of Israel.
MLK did not see the end of racial injustice, he did not see the time to come in which God’s justice is fully and finally revealed, the time he so longed for, “when they shall beat their swords into ploughshares, and their spears into pruning-hooks; when nation shall no longer lift up sword against another nation and they train for war no more.
But for Simeon, a glimpse of Jesus was enough. For MLK a tiny taste of the justice to come was enough. In their lifetimes they did see all they hoped for come into fruition. The world was not made perfect by their efforts. But despite the ongoing suffering and struggles of their people they did not give up hope.
And finally we meet the prophet Anna, an eighty four year old woman who never left the temple but worshiped there with fasting and prayer night and day. She too “came and began to praise God and to speak about the child to all who were looking for the redemption of Jerusalem.”
This pairing of a female voice with a male one is actually characteristic of Luke. The song of Mary with the song Zechariah. The healing of the centurion’s servant with the healing of the widow’s son. The parable of the shepherd who had lost his sheep with the parable of the woman who had lost her coin.
Despite the church’s bad reputation (at time’s deserved but at other’s not) throughout the Bible and in Christian history we see women in many roles: prophesying, proclaiming, blessing, being healed, contributing, witnessing, anointing, rising from the dead, within parables, speaking to Jesus in a public setting, sitting at Jesus’ feet like a disciple, condemning him and others, leading and standing in solidarity.
As said at the start of the service today is the first Sunday of Epiphany. During this season, the church reflects on passages that reveal Jesus as the light of the world and the long-expected Savior. This passage is clearly a good one for us to reflect on during this season. However, some of us might be feeling there is more darkness than light at the moment. It feels like we are going backwards, not forwards in our efforts to end poverty and to bring peace, freedom and equality to all. Maybe?
Again, I am encouraged by MLK. In that same speech he made the day before he died, he imagined God asking him, at which period of history he would like to live. After describing many of the ages throughout history, he says,
“Strangely enough, I would turn to the Almighty, and say, “If you allow me to live just a few years in the second half of the 20th century, I will be happy.” Now that’s a strange statement to make, because the world is all messed up. The nation is sick. Trouble is in the land; confusion all around. That’s a strange statement. But I know, somehow, that only when it is dark enough can you see the stars. And I see God working in this period and men, in some strange way, are responding.
And so, despite it all, I too would ask God to live today. While, the world is still pretty messed up in lots of ways God is here. The light still shines in the darkness and the darkness has not overcome it.