On the eighth day of our Lord's life the rite of circumcision was performed. This rite was the sign of the covenant which God made with Abraham, as is set forth in Genesis, chapter 17. Since the baby Jesus was of Abrahamic descent, He was naturally included in the covenant and therefore was circumcised.

At the time of the circumcision He was likewise named. To Joseph, when he was minded to put Mary away because of her condition, the revelation was made that he should call the child's name Jesus (Matt. 1:24,25). The noun, Jesus, is the Hebrew form of the word "Joshua," which means "Jehovah's salvation," "for it is he that shall save his people from their sins" (Matt. 1:21). Christ, according to this promise, saves His people, the Jewish race, from their sins. He does not do this arbitrarily, but awaits the time when they voluntarily, in genuine repentance and in faith, turn to Him for salvation. He will save them from their sins, both in a spiritual and a literal manner. He saves the individual from his sins when he accepts Him, and when the person is regenerated by the power of the Holy Spirit. He will save the Jewish people from the power and presence of sin when they accept Him genuinely at the end of the Tribulation. He also saves all who will come to God by Him.

Circumcision was the national sign of the covenant for the Jew. Timothy, whose mother was a Jewess but whose father was a Greek, was required by the Apostle Paul to submit to the national sign by receiving circumcision. Though Timothy was a Christian, a believer in the Christ, yet because of his Jewish blood the Apostle Paul required him to be circumcised--doubtless because of the significance of circumcision as a national sign for Israel, and because of the Jews who knew of his Israelitish descent.

But circumcision was simply an outward sign of the covenant. It has been thought by some that baptism is to the Christian what circumcision was to the Jew. While baptism is a symbol signifying the inward grace that is wrought by the regenerating power of the Holy Spirit, it by no means takes the place in the Christian system that circumcision held in the old dispensation.

The rite of circumcision was performed on the male children, born of Hebrew parentage, on the eighth day. But on the fortieth day of the child's life, he was to be presented before the Lord, as is seen in Leviticus, chapter 12. When the child was thus presented to the Lord, an offering in proportion to the ability of the parents was demanded by the Lord. If the means of the family allowed, a lamb was to be brought as an offering, but if not, two turtledoves or two pigeons were brought. One was for the sin offering. The fact that Mary and Joseph brought a pair of turtledoves, or two pigeons, showed that they were very poor in this world's goods.

The presentation of Jesus to the Lord according to the law reminds one of the birth of Samuel and his being presented and dedicated to the Lord for full-time service (I Sam., chapters 1,2). All parents should dedicate their children to the Lord, that is, should give them in faith and in heart to the Lord. They should teach their children, likewise, that they have been dedicated to the service of God from their birth and onward. They should also teach them that life is a serious matter, and that they are here to serve the Lord in every way possible.

At the time when the baby Jesus was presented to the Lord, "there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel." This man, likewise, was filled with the Holy Spirit and was living in such close fellowship with God that the Lord revealed to him, through the Holy Spirit, that he should not die "before he had seen the Lord's Christ," that is, the Messiah. In keeping with this promise, the Lord, doubtless providentially, caused him to go to the Temple at the very time that the child Jesus was presented to the Lord. The Almighty times events and works all things together for good to those who love Him, those who are called according to His purpose (Rom. 8:28).

When Simeon came up to the place where Mary and Joseph, with the child Jesus, were, he received the baby in his arms and then praised God. His prayer is recorded in Luke 2:29-32. He had experienced the fulfillment of the desire of his heart, namely, that he should see the Lord's Messiah, before he would be called hence. That seems to have been the greatest ambition of his life. When it was thus granted, he told the Lord that he was ready to depart this life in peace. He then stated, "for mine eyes have seen thy salvation"--the baby Jesus. This salvation was that which God had prepared "before the face of all peoples," that is, all nations. The baby Jesus was to be a "light for the revelation to the Gentiles, and the glory of thy [God's] people Israel." He is now a light to all peoples, while God is taking out from among the nations a people for His name. When that is accomplished, Christ will return and will be the glory of His people Israel, who will at that future time accept Him and welcome Him back to be their King. Thus the nation of Israel will reverse the decision that was made by their leaders in the first century when they rejected Him.

Mary and Joseph were startled at the things that were spoken by Simeon in the power of the Spirit. Then Simeon blessed them and said to Mary, the mother of Jesus: "Behold, this child is set for the falling and the rising of many in Israel; and for a sign which is spoken against; 35 yea and a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed" (Luke 2:34,35). In this quotation we see a prediction concerning the results of Christ's ministry in Israel, stating that those who would not receive Him would fall, but those who would receive Him would rise to positions of honor, glory, and power--in the great Millennial Age and throughout all eternity. But at the same time He was to be "a sign which is spoken against"--as has been the case throughout the centuries. His being born of a virgin was the sign that the Lord gave to the house of David, and that is the time against which there has been so very much opposition, even to the present time. His virgin birth is a sign spoken against. Since there was a true manifestation of the power of God in His entering the world thus, it is, by unbelievers, "a sign spoken against."

To Mary Simeon made the revelation that a sword, figuratively speaking, would pierce through her own soul. This doubtless was a prediction concerning the horrifying experience through which Mary would pass when the Lord Jesus would be crucified. But His crucifixion is the occasion of the revealing of the thoughts of many hearts. Christ is the touchstone of the nations.

At the time that Simeon made his prophecy, there came up the prophetess Anna, the daughter of Phanuel, who had been a widow up to her eighty-fourth year, and who departed not from the Temple, but continued in fastings and prayers. It would seem that she, with a little group of students, studied the prophecies, believed them, and looked for the redemption of Jerusalem. It pays to study the prophecies, as well as all portions of the written Word. A person should always ask God to open his eyes to behold the wonderful things in the Word (Psalm 119:18). Those who were around the group when Anna, in the Spirit, gave thanks and spoke of Him, received great encouragement from the fact that the Saviour, who was to bring redemption to Jerusalem, had actually come in the flesh and was to carry out His redemptive career in the great scheme of God.

In verse 39 we read, "And when they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city Nazareth." If Luke's narrative were the only record we have--but thank God, we have the three other Gospel accounts--we would think that, after the presentation of the child Jesus when He was forty days old, Joseph and Mary took Jesus immediately to Nazareth. But from Matthew's account we see that the Holy Family, at the revelation of God, fled to Egypt in order to avoid the destruction of the child by Herod the Great, king of Judah. The disclosure which God made to Joseph and Mary that they should flee into Egypt is doubtless included in the statement by Luke that they did all things "according to the law of the Lord," that is, according to the revelation of God. But when we read the account of the flight into Egypt given by Matthew, we can see that Luke simply passes over this one incident in the infancy narrative of the Lord Jesus. Upon the death of Herod, Joseph--being instructed by the Lord--returned to Israel and settled in Nazareth. There is perfect harmony between the records of Matthew and Luke in regard to these matters.

In verse 40 we are told that "the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him." This statement asserts that the baby Jesus grew as any normal child would, that is, physically, and He became strong. We have every reason to believe that He was stronger than the average child, because He did not have sin in the flesh, which is in the flesh of every person born into the world. He grew in wisdom, knowledge, and the grace of God--the favor of God was manifestly upon Him. All who had spiritual insight could recognize this fact. This verse, as we shall presently see, was speaking of the time prior to His twelfth year. Thus these years of silence in the early life of our Lord are covered by this verse.

We properly think of the childhood and youth of Jesus as embracing the years twelve to thirty. This is a period of silence so far as the canonical Gospels are concerned. There is but one exception, which is the narration of Joseph and Mary's taking Jesus to Jerusalem at the age of twelve. This account appears in Luke 2:41-51.

Some have tried to find a connection between Christ's going up to Jerusalem at the age of twelve and the Jewish custom that is known as bar mitzvah. When a Jewish boy reaches his thirteenth birthday, there is a certain ceremony which is held in celebration of the fact that he is thought to be now ready to assume all responsibility for his life and conduct before God. He thus becomes a "son of the Commandment." According to the theory, the parents are responsible for his actions and deeds up to that time; but, when he reaches his thirteenth birthday, he is accountable to God from that time onward. This ceremony and custom among the Jews cannot be traced back, so far as I know, earlier than the fourteenth century. If it could, it would have no connection with the incident of our Lord's going to Jerusalem on the occasion of which we are studying.

Jesus went up to the feast of the passover. He attended possibly three other feasts of the passover at Jerusalem, as seen in the Gospel of John, chapters 2, 6, and 12. The feast of the Jews mentioned in John, chapter 5, may probably be another passover. If so, there are four passovers mentioned in the Gospel of John. The passover mentioned by Luke, when Jesus was twelve, would make a fifth passover of which we have an account in the New Testament, during the days of our Lord.

When the feast was over, Mary and Joseph went along with the company, returning to their home at Nazareth. But Jesus remained behind--yet the parents did not know it. They had gone a day's journey before they found out that He was not with them, that is, with the company of kinsfolk and acquaintances. When they discovered that He was not in the company, they immediately returned to Jerusalem, seeking Him. After searching, they found Him in the Temple, "sitting in the midst of the teachers, both hearing them, and asking them questions."

All who heard Him discussing the great problems of life were amazed at His understanding and answers given to the doctors of the law. They could not comprehend why it was that such a young child had the wisdom, the understanding, and the knowledge that He possessed and manifested in His conversation.

Mary and Joseph came up and discovered Him. His mother said to Him: "Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing." As we have already seen in chapters 1 and 2 of Luke, Joseph was not the father of Jesus. But, being the husband of Mary, he was the legal father and played the role of a father to the child. Mary was perplexed because of the conduct of Jesus on this occasion. They had sought for Him with crushed hearts, probably thinking that some accident had happened to Him. The child's reply to their question was, "How is it that ye sought me? knew ye not that I must be in my Father's house?" This reply seems to hold a mild reprimand for Mary. Jesus was conscious of a peculiar relationship which He sustained to God the Father. Knowing this special, unique relationship, He realized that the Temple was, in a peculiar sense, the house of God His Father. He assumed that they should, knowing of His miraculous conception and virgin birth, understand something of His peculiar and unique relationship to God and to His house.

In this connection the question of the messianic consciousness of Jesus arises. Theologians have studied the problem as to when Jesus first realized His messiahship. Some think that He was conscious of this unique relationship from birth. This supposition is based upon the first few verses of Psalm 22. There can be no doubt that Jesus trusted God when He was a baby in His mother's arms. Others think that He only came to His messianic consciousness when He was twelve years of age--on this occasion. Still others are inclined to think that He never realized it until the time of His baptism, when God acknowledged that He was His Son, the Beloved One. Still other scholars say that He gradually, as He engaged in His public ministry came to believe that He was the Messiah. From these facts we see that scholars have never come to an agreement as to when He came to a consciousness of His messianic mission. Personally, I am inclined to believe that, when He was twelve years of age, Jesus in all probability realized this fact. Of course, He continued to grow in wisdom and knowledge and understanding, as, His mind unfolded in its natural development. Though it is an interesting question to study academically, the messianic consciousness of our Lord, it is not one of vital importance, since it is clear that, though He was limited by the flesh, He understood thoroughly His relationship to God and His life's work.

There can be little doubt, in view of Isaiah, chapter 50, that the Lord Jesus would arise early in the morning, go to some secret place of seclusion, and there have sweet communion and fellowship with God. The Lord would reveal to Him in a special manner the things necessary for the performance of His duties for the day. "The Lord Jehovah hath given me the tongue of them that are taught, that I may know how to sustain with words him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught. 5 The Lord Jehovah hath opened mine ear, and I was not rebellious, neither turned away backward. 6 I gave my back to the smiters, and my cheeks to them that plucked off the hair; I hid not my face from shame and spitting. 7 For the Lord Jehovah will help me; therefore have I not been confounded; therefore have I set my face like a flint, and I know that I shall not be put to shame" (Isa. 50:4-7).

Nothing is told us concerning our Lord's life from the age of twelve until He was thirty. These are years of silence, which are presented to us in the one brief statement: "And Jesus advanced in wisdom and stature, and in favor with God and men" (Luke 2:52). From this verse we see that our Lord increased in knowledge and wisdom--because these are inseparably connected in daily life--and also in stature. He grew, like a normal child, from infancy to the stature of a full-grown man. At the same time He lived in such a way that He advanced in favor with God and men. Oh that we, too, could grow in wisdom, understanding, and favor with God and men!