Sermons
3rdh Feb 2008 - Presentation of Christ
In the story of the presentation of Christ in the Temple, Luke portrays Jesus, the glory of Israel, embedded in the practices of Hebrew religion, he is born into the history of the Jewish people and is the climax of that history. In the East they call this feast hypapante, the meeting, and all the characters who meet in this story are models of Jewish piety, Joseph and Mary the devout parents coming to do for Jesus as the law commands, Simeon the aged prophet awaiting the consolation of Israel, Anna who never left the temple, and Jesus the helpless infant God in the midst of them, in the very heart of all Jewish religious hope Jerusalem, and in the temple, his true father’s house, the temple he has come to sweep clean.
It can all sound rather distant and middle-eastern, and when we think of middle-eastern religion today the images that come to mind may not be positive. Throughout Christian history there have been people who have wanted to downplay the story of Jesus the Jew, some have wanted to ditch the OT altogether. But that can never be the way into the mystery of Christ, the mystery of this baby presented in the temple according to the law of Moses.
It should be said perhaps, that Luke seems to over-egg his legal pudding somewhat. There are three ceremonial moments in the life of a Jewish child, circumcision and naming at eight days, dedication and redemption thereafter, and after forty days the purification of the mother who until that time would have been considered ritually unclean and excluded from worship. Luke has both parents coming for purification at the time of consecration. Nevertheless his point is surely that we should see Mary and Joseph as parents observing the law in its fullness and promising to bring Jesus up in the confines of this religious heritage. And we are invited into a little ironic play as Mary and Joseph bring the poor man’s offering of two doves or pigeons in place of a lamb whilst carrying the true lamb of God into the temple
And in this very Jewish scene of meeting comes Simeon, inspired to arrive at the same moment as Mary and Joseph, but delivering an unexpected message. Simeon recognises Jesus for who he is, but also for who he is not. This child will indeed be the glory of Israel but also a light of revelation to the gentiles. Simeon prophesies that the light will spread from Jerusalem and from the Jews to all people. The hopes of Israel are to be fulfilled but not in breaking the yoke of foreign rule or the establishment of a new Davidic kingdom on earth. Rather this child brings judgement upon Israel and is destined for the falling and rising of many, a sign that will be opposed. And the shadow of the cross, the shadow of opposition falls on the scene as Simeon sees the grief that will pierce Mary’s heart.
And out of the same Jewish scene of meeting comes Anna, serving God day and night in the two traditional good works of the law in fasting and prayer, and she is filled with the same lively spirit of prophecy as Simeon and spreads the good news to all who looked forward to the deliverance of Jerusalem, not from Roman rule, but from the false expectations of the religious parties of Israel for a political messiah.
In both of the characters who greet and acclaim the baby Jesus we do not see Hebrew religion overturned but fulfilled, the people of God are being offered the renewal of their covenant status but that status in Christ is shown to be available to all who do not bring judgement on themselves by opposing him. The true piety of the Hebrew religion is seen to be one of expectant hope not one of slavish adherence to the provisions of the law. And the temple of course is to be purified through the offering of Jesus to the Father. Here will be built the Church on the foundation of the apostles, and the body of Christ is to be a sign that will be opposed. The heart of mother of Christ, the mother of the Church, will be pierced through by this opposition. Mary, the first person to hold the body of Christ to herself in the flesh, will see that body taken from her and hung on the tree, and from that day on she will continue to see that body, the church, abused and opposed by the world.
So we give glory to God today for Jesus the Jew, the glory of Israel and the light of revelation to the whole world and we give thanks to God for Mary, mother of the church who prays for the broken body of her son in the world. As Mary first lifted up the body of Jesus, so now women in the Church of England come to the altar in reverence and awe to carry out their priestly service and strengthened by the example and prayers of Mary, all our priests serve their lord by declaring him the light of the Gentiles, the full revelation of God, revealed for all.