Luke 2:22-32 - The Presentation of Jesus in the Temple (Gospel for February 2, 2013)

Luke connects the Presentation of Jesus in the temple with the Old Testament requirements of the Laws of Moses, namely:

- Every woman who gives birth to a boy must do two things: a) have the boy circumcised on the eighth day after birth, and b) on the fortieth day, she should present a lamb or, if she cannot afford it, two pigeons to the Temple for her purification. (See Leviticus 12:2-8.  Incidentally, a different rule for purification applies if the baby is a girl).

- Secondly, every first born must be offered to Yahweh in thanksgiving for being delivered from the slavery of Egypt.

Luke combines these two legal requirements to communicate:

1. Jesus, and his parents, were Law-abiding.  This is part of Luke's theme that Jesus and his teachings were not contradictory to Judaism.  

The Jews found Jesus' teachings as contradicting Judaism because they interpreted the Jewish laws literally, while Jesus preached the spirit of the law based on love of God and neighbor. (A classic example is the woman caught in the act of adultery -- the Jewish law required death by stoning; Jesus on the other hand forgave the woman).

2. Jesus is presented to the temple to identify Jesus as wholly dedicated to God.  Luke takes the effort to connect Jesus with the Jewish religion and Old Testament practices to convey these messages:

- Jesus never intended to undermine the Jewish religion but only wanted to bring back the original intent of their faith: love of God and neighbor, and not simply to strictly follow laws and rules.

- Jesus message of love and forgiveness is universal, for both Jews and Gentiles.  This explains Simeon's canticle: "My eyes have seen your salvation, which you prepared in sight of all peoples, a light for revelation to the Gentiles and glory for your people Israel." (Underscoring mine).

Other Trivia:

Simeon and Anna represent devout Jews.  This reenforces Luke's intent to present Jesus and his family as law abiding Jews.  

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Sources:

- Raymond E. Brown et al (eds), The New Jerome Biblical Commentary (New Jersey: Prentice Hall, 1990), 683-684.

- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), 280-283.