Baby Jesus Presented in the Temple: Luke 2:21-39

At the end of eight days, when he was circumcised, he was named Jesus, the name given by the angels before he was conceived in the womb. Now when the time came for their purification according to the law of Moses, Joseph and Mary brought Jesus up to Jerusalem to present him to the Lord (just as it is written in the law of the Lord, “Every firstborn male will be set apart to the Lord’), and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves or two young pigeons. Now there was a man in Jerusalem named Simeon who was righteous and devout, looking for the restoration of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. So Simeon, directed by the Spirit, came into the temple courts and when the parents brought in the child Jesus to do for him what was customary according to the law, Simeon took him in his arms and blessed God, saying, “Now, according to your word, Sovereign Lord, permit your servant to depart in peace. For my eyes have seen your salvation that you have prepared in the presence of all peoples: a light, for revelation to the Gentiles, and for glory to your people Israel.” So the child’s father and mother were amazed at what was said about him. Then Simeon blessed them and said to his mother Mary, “Listen carefully: This child is destined to be the cause of the falling and rising of many in Israel and to be a sign that will be rejected. Indeed, as a result of him the thoughts of many hearts will be revealed – and a sword will pierce your own soul as well!” There was also a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was very old, having been married to her husband for seven years until his death. She had lived as a widow since then for eighty-four years. She never left the temple, worshiping with fasting and prayer night and day. At that moment, she came up to them and began to give thanks to God and to speak about the child to all who were waiting for the redemption of Jerusalem. So when Joseph and Mary had performed everything according to the law of the Lord, they returned to Galilee, to their own town of Nazareth. (Luke 2:21-39, NET).

At the start of beginning of Howard Thurman’s Jesus and the Disinherited[i], the argument is made that there are certain elements that are often neglected in western Christianity. Particularly Jesus’ Jewishness, poverty, and oppressed and dominated state are highlighted as being often neglected. Here in the passage in Luke chapter 2, we see all three of those elements of Jesus’ humanity witnessed to in the text.

Jesus is not only ethnically Jewish, but he is obviously raised Jewish as well. He is circumcised, and even presented in the Temple to God, all according to the Law of Moses. Despite many people’s desperate attempts to cast Jesus as a western figure throughout history[ii], Jesus is very much a Jew. Sorry for those who continue to perpetuate the devastating lie that Jesus is a western hero, representing and endorsing all things European, but that house is falling fast. We must continue to argue for Jesus’ Jewishness, because in that particularity of ethnicity we are revealed to the universality of Jesus’ Lordship. It is because Jesus is Israel’s Messiah, that we gentiles can be engrafted into that story and salvation.

Ethnicity is not the only concern in the text or for Thurman. We also see that Jesus comes from poor and humble beginnings. This could be easily missed, but Jesus’ parents are noted for offering two birds. The preferred sacrifice would have been a lamb, the two birds as a replacement was a specific prescription for those who could not afford the costlier animal[iii]. The fact that Luke notes that they opted for the pigeons is not by mistake, but to remind the hearers of the gospel that Jesus was a common poor man, like the masses of humanity that struggled to make it day by day. Sorry folks that push that Jesus was wealthy, it’s not true, he was homeless and had no place to lay his head.

Lastly, we must take notice of the messianic expectation that is leaping of the text. The devout are anticipating the consolation and redemption of Israel. There is a common feeling of continued spiritual exile and political and social oppression because of the continued hostile occupation and taxing from the Roman Empire. Jesus is born under these conditions himself, and must be seen as a colonized person. The desire for independence and God’s full presence and reign for the Jews was real, and thoroughly shapes Jesus’ own experience, life, and teaching. Sorry for the folks that imagine Jesus as a part of the dominant streams of society, but Jesus has more in common with postcolonial thinkers and freedom fighters than he does with those safely situated in comfort and security without any fear of political incarceration or execution because of one’s ethnicity and social position.

Therefore, when we talk about the incarnation, life, teachings, death, and resurrection of Jesus, we must allow these aspects of Jesus concrete existence to shape how we begin to perceive, imagine, and come to know Jesus. And it this Jesus that we are also called to follow, imitate, and risk life for. May we all find the courage to follow Jesus radically as we also link arms with the underdogs of the world in our own contexts and communities.


[i] Howard Thurman, Jesus and the Disinherited. (New York: Abingdon-Cokesbury Press, 1949).

[ii] J Carter, Race: A Theological Account (Oxford ;;New York: Oxford University Press, 2008).

[iii] Biblical Studies Press., NET Bible : New English Translation., 1st Beta ed. ([Spokane  Wash.]: Biblical Studies Press, 2001), bk. Leviticus 12:8.

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One comment

  1. Khristi Adams · September 17, 2012

    #yes to this blog

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