The circumcision and naming of the infant Jesus on the 8th day is parallel to similar events that Luke records about the birth of John the Baptizer, Luke 1:59 and following. This ritual marks the male child as a descendant of Abraham, and also as the son of the father - in this case, Joseph. Needless to say, in a patriarchal culture this marking was significant and crucial for securing the infant and his mother's place in the community.
The purification ritual, Luke 2:22-24, refers to is the ritual required for a woman following childbirth, and for the dedication to the Lord of first-born males. Since blood was unclean, women needed to undergo cleansing or purification rituals after each period and birth.
Similar to the story of John the Baptizer, an old man praises God for the birth of the child, publically testifying to the honour of the child and quoting the scriptures as to the significance of the child. This praise at the outset of the child's life will be recalled at the end of his life as evidence of the praise, honour, significance and worth of the man. What is evident at the end was also evident at the beginning.
Note for a third time, the parallel between John and Jesus of the concluding comment:
- (About John, Luke 1:80) The child grew and became strong in spirit
- (About Jesus, Luke 2:40) The child grew and became strong, filled with wisdom; and the favour of God was upon him.
By the time we have finished reading Chapters 1 and 2 of Luke, we should realize that the stage has been set for a powerful (but non-violent - at least on God's side) confrontation between two kingdoms - two ways of being in the world. The Pax Roamana of Caesar - the way of peace through force of arms; and the peace of Christ, the way of peace through justice.
David Ewart,
www.davidewart.ca
