With these verses the Lucan birth narrative comes to a close and the Holy Family enters into a scene that is counterpart to the naming and dedication of John (1:57-80). Luke has an emphasis on the Jewishness of Jesus and his family. Five times in our text we are told that they observed the Law (vv. 22, 23, 24, 27, 39). Just before the Gospel for the Presentation of the Lord begins (v.22), Jesus has been circumcised (v.21). In v.39 we read, “When they had fulfilled all the prescriptions of the law of the Lord” – only then did the family return to Nazareth where the child “grew and became strong, filled with wisdom; and the favor of the God was upon him.” Following our text, we are told that Jesus’ parents went to Jerusalem for the festival of the Passover as was their “habit.”  As Jesus’ life begins with fulfilling the Law and coming to the temple in Jerusalem, so the Gospel ends with similar themes. Jesus’ last speech begins with: “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.” (24:44). 

In addition to the “fulfillment” of that required by the Law, this text primarily focuses on the recognition and affirmation of Jesus as God’s agent of redemption by exceptionally reliable persons. This concern with keeping the law is of obvious importance, repeated as it is throughout the account. Here, the law functions in concert with the Holy Spirit (2:25, 26, 27). Behind both, law and Spirit, stands the design of God, who has choreographed this encounter.

In a matter of two verses (vv.21-22) Luke presents a host of religiously themed action: circumcision, naming, purification, presentation, consecration. He writes as though this was an orderly flow of events of what you would do in the Jewish tradition upon the birth of a child. It seems as such to the modern reader unfamiliar with 1st century Jewish birth traditions – as they perhaps were to Luke, by tradition a gentile convert to Christianity.

The sequence raises several questions for modern Scripture scholars. Why wait until the eighth day to name the child? Zecharish named his son “John” on the day of his birth. Why speak of their purification, when the purity law applied only to Mary? Why relate the presentation (2:22b) to a scriptural text concerned with consecration and redemption? Indeed, why mention the presentation at all? Apart from these questions, Luke’s focus remains clear. He presents Jesus’ family as obedient to the Lord, unquestionably pious.

(1) they circumcise Jesus on the eighth day (Gen 17:9–14; Lev 12:3); 

(2) they give the child the name mandated by the Angel Gabriel (Lk 1:31); and 

(3) they act according to the law with regard to purity following childbirth (Lev 12), 

(4) bringing Jesus to Jerusalem (Exod 13:2, 12, 15) and 

(5) offer the sacrifice for Mary’s purification (Lev 12:8).

The Book of Exodus required the presentation and redemption of the first-born son because the first-born sons “belong” to the Lord who saved them when the Egyptian first-born were destroyed at the Passover (Exod 13:15). Leviticus described the ceremony for the ritual purification of the mother forty days after giving birth (Lev 12:1–8). On this occasion she was to offer a lamb and a pigeon or a turtledove, but a poor couple was permitted to bring only two pigeons or doves.

Joel Green [140-141] writes: “In effect, Luke highlights not what they do but why they do it, and the results of their actions: (1) Their piety is disclosed… and (2) the child is called Jesus.. and designated ‘holy.’  Hence, these ‘normal’ occurrences are laden with narrative purpose, redirecting attention to the plan of God, revealing again that Mary and Joseph are willing supporters of God’s aim, and certifying that Jesus will operate from within God’s purpose.”

Focus and Spotlight

From the prologue to our present verses, the focus and spotlight of the narrative has moved around highlighting many characters in the infancy stories of Jesus. Upon arrival at the Temple the movement is narrowed, but nonetheless attention needs to be paid to where the author is leading us.

In one aspect the spotlight is on Jesus. For example, even Mary’s purification becomes Jesus’ presentation (2:22–24), and the time devoted to providing character references for Simeon (2:25–27) and Anna (2:36–37) underscores the veracity of their claims about Jesus. Similarly, Simeon turns to address Mary directly (2:34–35), but his words to her concern Jesus. The child does nothing, but all words and deeds are oriented around him.

Then again, the spotlight shines on Jesus only in a qualified sense, for Jesus is repeatedly characterized in relation to God. He is presented to the Lord (2:22), and identified as “the Messiah of the Lord” (2:26) and God’s salvation (2:30). Moreover, the sight of the child is enough to cause both Simeon and Anna to praise God (2:28, 38). This narrative remains thoroughly centered on God and what God is doing through his Son, the Incarnate Word of God.

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Image credit: Giotto di Bondone, Presentation of Christ in the Temple | Lower Church in the Basilica of San Francesco, Assisi | PD-US