Week After Christmas

 

 

 

Based on the provided sources, the Presentation Ceremony is described as a distinct theological event that occurred forty days after the Nativity. While often conflated with the ritual purification of the mother, the sources distinguish this ceremony as the "Redemption of the Firstborn" (Pidyon HaBen), marking a critical moment where the "Old Testament dispensation embraces its fulfillment" in the New,.

The ceremony is defined by three major elements: the legal paradox of the Firstborn, the sacrificial irony of the offering, and the prophetic encounter with the "remnant."

1. The Legal Paradox: The Unredeemed Firstborn

The Presentation is grounded in Exodus 13, which declared that every firstborn male was "holy to the Lord"—meaning God claimed ownership of them.

• The Standard Practice: Historically, firstborn sons were to be priests. When the tribe of Levi took over the priesthood, the Law required parents to "redeem" (buy back) their firstborn sons from God’s service, typically for a price of five shekels of silver.
• The Theological Silence: The source highlights a significant detail: Luke records the presentation but remains silent regarding the payment of the redemption price. While Joseph likely paid it to fulfill the Law, the text invites a theological reading that Jesus is the one Firstborn who is not bought back. Unlike other Jewish sons, He is not withdrawn from the altar. He remains fully consecrated as both "Priest and Victim," destined to be the sacrifice.

2. The Sacrificial Irony: The "True Lamb"

While the Presentation focused on the child, the accompanying "Purification" rite (Leviticus 12) focused on the mother.

• The Offering of the Poor: Mary and Joseph utilized the "offering of the poor" permitted by Leviticus 12:8—two turtledoves or pigeons—rather than the standard lamb and pigeon. This establishes Jesus’s identification with the lowest socioeconomic strata.
• The Augustinian Insight: The source notes the irony observed by Church Fathers like Augustine: Mary did not bring a physical lamb for the burnt offering because she was carrying "The Lamb" (John 1:29) in her arms. The symbol (the animal) was rendered unnecessary by the presence of the reality (the Christ).

3. The Prophetic Encounter: The Consolation and the Daughter

The ceremony transforms the Temple from a place of ritual commerce into a stage for the "Old Covenant remnant" to meet the Messiah.

Simeon: The Watchman Relieved Simeon represents the Anawim ("The Quiet in the Land"), the pious Jews waiting for the "Consolation of Israel".

• The Nunc Dimittis: Simeon uses military language in his prayer. He describes himself as a sentry standing watch through the night. Upon seeing the "Lord's Christ," he requests permission to "depart" (be relieved of his post) because the long wait is over.
• The Shadow: Simeon’s blessing turns dark, prophesying that this child is a "sign which shall be spoken against." He introduces the "Stumbling Stone" theology, predicting that Jesus will cause the "fall and rising" of many and that a sword will pierce Mary's soul—a foreshadowing of the Crucifixion,.

Anna: The Evangelist Anna, an 84-year-old widow (or widow of 84 years) from the tribe of Asher, represents the faithful persistence of the "lost" Northern Tribes.

• The Discipline of Waiting: While Simeon represents the hope of the promise, Anna represents the discipline of waiting through fasting and prayer.
• First Evangelist: Unlike Simeon, who speaks to God, Anna speaks "to all," becoming the first evangelist in the Temple to announce that redemption had arrived.

Summary

The Presentation serves as a "model of total consecration." By presenting Jesus, the "Firstborn of many brethren," humanity is in principle presented to God. The event confirms that Jesus did not come to bypass the Law but to fulfill it from within the very heart of the Temple system.

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Analogy: To understand the "Unredeemed Firstborn" concept, imagine a military draft.

• Standard Jewish Law allowed a family to pay a fee to "buy out" their son’s commission, allowing him to return to civilian life.
• The Presentation of Jesus is like the Father bringing the Son to the recruitment center (the Temple), signing the papers, and refusing to pay the buy-out fee. Jesus is left "in the service," fully enlisted for the specific mission of sacrifice that no money could resolve.

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 Based on the provided text, the weeks immediately following the Nativity serve as a critical theological bridge where Old Testament expectation collides with New Testament reality

. The source material details a multi-layered approach to prophecy fulfillment during this period, moving beyond simple prediction to include covenantal obedience, typological reenactment, and linguistic symbolism.

1. Covenantal and Legal Fulfillment

The text emphasizes that prophecy fulfillment is not merely about predicting future events but about the Messiah’s active obedience to the Law of Moses.

• The Abrahamic Covenant: By submitting to circumcision on the eighth day, Jesus fulfilled the requirement of Genesis 17:12

. The source notes a "staggering" paradox here: the Author of the Covenant submits to its sign, thereby identifying fully with the nation of Israel and obligating Himself to keep the whole law on their behalf

.

• The Levitical Law: The presentation of Jesus at the Temple fulfilled Exodus 13:2, which declared every firstborn male "holy to the Lord"

. While the Law allowed for the firstborn to be "bought back" (redeemed) from service, the text suggests a theological reading where Jesus is the one Firstborn who is not withdrawn from the altar, remaining fully consecrated as both Priest and Victim

.

2. The Prophetic "Geography" of the Messiah

The source highlights how specific geographic locations in the narrative correspond to distinct Old Testament prophecies, establishing a "geographic theology" of the Incarnation

.

• Bethlehem (The Ruler): The Jewish scribes correctly identified Micah 5:2 as the prediction that the Messiah would be born in Bethlehem

. This fulfilled the expectation that redemption would emerge from the obscure "House of Bread" rather than the seat of power in Jerusalem

.

• Egypt (The New Israel): The flight to Egypt is identified as a typological fulfillment. Matthew cites Hosea 11:1 ("Out of Egypt have I called my son"), which originally referred to the nation of Israel's exodus

. The text argues that Jesus is the "True Israel," retracing the nation's steps; where national Israel failed in the wilderness, Jesus succeeds

.

• Nazareth (The Branch): Upon returning, the family settles in Nazareth to fulfill the prophecy, "He shall be called a Nazarene"

. As there is no such verse in the Old Testament, the text explains this as a wordplay on the Hebrew Netzer ("Branch") found in Isaiah 11:1. Jesus is the "Righteous Branch" growing out of an obscure stump

.

3. The Consolation and the Sorrow

Prophecy fulfillment in this period encompasses both the glory of redemption and the tragedy of human suffering.

• The Consolation of Israel: Simeon represents the pious remnant waiting for the Messiah, termed the "Consolation" based on Isaiah 40:1

. Simeon identifies Jesus as the fulfillment of Isaiah 42:6 and 49:6—a "light to lighten the Gentiles" and the "glory" of Israel

.

• The Sign Spoken Against: Simeon also prophesies that Jesus will be a "sign which shall be spoken against," utilizing the "Stumbling Stone" theology of Isaiah 8:14

. This predicts that the Messiah will not be a neutral figure but a crisis point causing the "fall and rising" of many

.

• Rachel’s Tears: Herod’s massacre of the infants fulfills Jeremiah 31:15, which depicts Rachel weeping for her children

. This fulfillment connects the sorrow of the Babylonian Exile with the sorrow of the Incarnation, showing that the Messiah’s arrival engages with the full weight of human suffering

.

4. Gentile Inclusion

The arrival of the Magi is presented as the fulfillment of the "Ingathering of the Nations" prophesied in Isaiah 60

.

• The Star: The Magi’s observation of the star likely links to the prophecy of Balaam in Numbers 24:17 ("there shall come a Star out of Jacob")

.

• The Gifts: Their gifts (gold, frankincense, and myrrh) recognize Jesus’ roles as King, Priest, and sacrificial Victim, respectively

.

Summary

The provided text argues that these narratives dispel any romanticism about the Nativity

. Instead, they present a Jesus who is:

1. The Covenant Keeper (Circumcision).

2. The New Israel (Egypt).

3. The Man of Sorrows (The Massacre).

4. The Universal King (The Magi)

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Analogy: To understand the difference between predictive and typological fulfillment described in the text, imagine a play.

• Predictive fulfillment (like Micah 5:2) is like reading the script ahead of time: it says, "The hero will enter through the stage left door," and then he does.

• Typological fulfillment (like Hosea 11:1) is like an actor stepping onto the stage and perfectly re-enacting the role of a previous legend, but completing the scene where the original actor faltered. Jesus "going into Egypt" isn't just following a map; He is re-playing the role of Israel to get the ending right.