In My Father's House (part 2)

Returning to the review of the birth narrative, following Gabriel’s visit to Mary, the reader of the Gospel learns about Mary’s visit to Elizabeth, Mary’s hymn of praise to the Lord after the blessing from Elizabeth that was said to be inspired by the Holy Spirit, the birth of John, the restoration of Zechariah’s ability to speak along with his subsequent prophecy, the birth of Jesus, the visit of the shepherds, Jesus’ presentation at the Temple, the prophecy of Simeon, and the words of the prophetess Anna. 

Near the end of the birth narrative, the aforementioned Simeon shares some potentially troubling words.  He says, “Listen carefully: This child is destined to be the cause of the falling and rising of many in Israel and to be a sign that will be rejected.  Indeed, as a result of Him the thoughts of many hearts will be revealed---and a sword will pierce your own soul as well!” (2:34b-35)  A sword will pierce her soul “as well”?  Based on her reported experience with the angelic messenger of the Creator God, Mary is said to have known that the Messiah that has been born to her was destined for glory and ultimately redemption for Israel.  So one could imagine her thinking something along the lines of “what’s the deal with all of this talk of swords and pierced souls?”  Of course, as Theophilus reads this narrative that has been compiled for him, he is in the position of being well aware that Luke is referring to the crucifixion to come, as Luke skillfully weaves this into his text. 

With this, the reader reaches the previously referenced chronological leap.  Luke, who treats Jesus’ youth in the same way as the rest of the Biblical authors (as seemingly irrelevant), quickly jumps ahead twelve years to present the story of Jesus in the Temple.  He does this before skipping over another eighteen years or so, which then marks the beginning of what has come to be called the third chapter and the longer narrative of the ministry of Jesus. 

Why the chronological divisions?  To answer that it is necessary to return to the purpose of Luke’s writing and the fact that he is always keeping the crucifixion and the Resurrection in view.  Apparently it is his desire and purpose to tell stories about Jesus that draws the attention of his reader to the event that would be referred to by the author of Hebrews as “the consummation of the ages” (9:26).  To that end, Luke has already successfully brought the mind of his reader (if that reader is aware of that consummating event) into a contemplation of the crucifixion with his birth narrative, and now, he will attempt to accomplish the same, with an inclusion of the Resurrection and Jesus’ Lordship, with the story of Jesus in the Temple. 

Thus the story of Jesus in the Temple is introduced with Luke informing his audience that “Jesus’ parents went to Jerusalem every year for the feast of the Passover” (2:41).  From this it can be reasonably (though not concretely) extrapolated that this is not the first time that Jesus has gone to Jerusalem with his parents for the celebration of the Passover.  Now, is it really reasonable to think that a “carpenter,” which is the title given to Joseph, made this journey ever year?  Well, one would do well to remember that Jesus’ father, Joseph, though a member of the artisan class and therefore not a peasant, is not necessarily a “nobody” in Israel.  He is of “the house and family line of David” (2:4b).  This is not insignificant.  Therefore, one could surmise that it would not be an unusual thing for him to make the trek to Jerusalem each year.  So it could be asserted (again, with reservation) that this is not Jesus’ first trip to Jerusalem.  Yet for some reason, Luke seizes on this particular journey and the story of this journey, telling the reader that “When He (Jesus) was twelve years old, they went up according to custom” (2:42).