What did Mary do after Jesus was born?
BREAKDOWN
Following the birth of Jesus in Bethlehem, Mary undertook several significant actions, primarily guided by Jewish law and divine instruction. The first recorded event, eight days after the birth, was the circumcision of Jesus, as commanded by the Mosaic Law (Luke 2:21). This act formally inducted Jesus into the covenant community of Israel. Forty days after the birth, Mary and Joseph brought Jesus to the Temple in Jerusalem for two purposes: Mary's purification ritual as prescribed in Leviticus 12 and the dedication of their firstborn son to the Lord (Luke 2:22-24). During this visit, they encountered Simeon and Anna, two devout individuals who recognized Jesus as the Messiah and delivered prophetic words concerning his future and Mary's role, particularly Simeon's poignant prophecy about a sword piercing Mary's own soul (Luke 2:25-38). Subsequently, after the visit of the Magi, who came to worship the newborn King (Matthew 2:1-11), Joseph received a divine warning in a dream regarding Herod’s intention to kill Jesus. Obedient to this instruction, Mary and Joseph, with the infant Jesus, fled to Egypt to escape Herod's persecution (Matthew 2:13-15). They remained there until the death of Herod the Great, after which they were divinely instructed to return. Fearing Herod Archelaus, Herod's son, Joseph again received guidance and led the family to Nazareth in Galilee, where Jesus would grow up (Matthew 2:19-23). Throughout these events, Mary is consistently portrayed as a woman of faith and obedience, deeply pondering all these things in her heart (Luke 2:19, 2:51), reflecting a profound engagement with the unfolding divine plan.
KEY TERMS
circumcision of Jesus
The ritual act performed on Jesus on the eighth day after his birth, according to Mosaic Law, symbolizing his inclusion in the covenant with God.
purification ritual
The ceremonial cleansing prescribed by Jewish law for a woman after childbirth, performed by offering a sacrifice at the Temple.
dedication of their firstborn son
The Jewish practice of presenting the firstborn male child to the Lord at the Temple, as commanded in the Torah.
flight to Egypt
The journey taken by Mary, Joseph, and the infant Jesus to Egypt to escape King Herod's decree to kill all male children in Bethlehem.
pondering all these things in her heart
Mary's contemplative and reflective response to the divine events and prophetic words surrounding Jesus' birth and early life, indicating deep spiritual engagement.
SCRIPTURE REFERENCES
Luke 2:21
When eight days were fulfilled for the circumcision of the child, his name was called Jesus, the name given by the angel before he was conceived in the womb.
Luke 2:22
When the days of their purification according to the law of Moses were fulfilled, they brought him to Jerusalem, to present him to the Lord
Luke 2:23
(as it is written in the law of the Lord, “Every male who opens the womb shall be called holy to the Lord”),
Luke 2:24
and to offer a sacrifice according to that which is said in the law of the Lord, “A pair of turtledoves, or two young pigeons.”
Luke 2:25
Behold, there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him.
Luke 2:26
It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord’s Christ.
Luke 2:27
He came in the Spirit into the temple. When the parents brought in the child Jesus, that they might do concerning him according to the custom of the law,
Luke 2:28
then he received him into his arms, and blessed God, and said,
Luke 2:29
“Now you are releasing your servant, Master, according to your word, in peace;
Luke 2:30
for my eyes have seen your salvation,
Luke 2:31
which you have prepared before the face of all peoples;
Luke 2:32
a light for revelation to the Gentiles, and the glory of your people Israel.”
Luke 2:33
Joseph and his mother were marveling at the things which were spoken concerning him,
Luke 2:34
and Simeon blessed them, and said to Mary, his mother, “Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against.
Luke 2:35
Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed.”
Luke 2:36
There was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of great age, having lived with a husband seven years from her virginity,
Luke 2:37
and she had been a widow for about eighty-four years), who didn’t depart from the temple, but served God with fastings and petitions night and day.
Luke 2:38
Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem.
Luke 2:19
But Mary kept all these sayings, pondering them in her heart.
Luke 2:51
He went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart.
Matthew 2:1
Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, Magi from the east came to Jerusalem, saying,
Matthew 2:2
“Where is he who is born King of the Jews? For we saw his star in the east, and have come to worship him.”
Matthew 2:3
When King Herod heard it, he was troubled, and all Jerusalem with him.
Matthew 2:4
Gathering together all the chief priests and scribes of the people, he asked them where the Christ would be born.
Matthew 2:5
They said to him, “In Bethlehem of Judea, for this is written by the prophet,
Matthew 2:6
‘You Bethlehem, land of Judah, are in no wise least among the princes of Judah: for out of you shall come forth a governor, who shall rule my people Israel.’”
Matthew 2:7
Then Herod secretly called the Magi, and learned from them exactly what time the star appeared.
Matthew 2:8
He sent them to Bethlehem, and said, “Go and search diligently for the young child. When you have found him, bring me word back, so that I may come and worship him also.”
Matthew 2:9
They, having heard the king, went their way; and behold, the star, which they saw in the east, went before them, until it came and stood over where the young child was.
Matthew 2:10
When they saw the star, they rejoiced with exceedingly great joy.
Matthew 2:11
They came into the house and saw the young child with Mary, his mother, and they fell down and worshiped him. Opening their treasures, they offered to him gifts: gold, frankincense, and myrrh.
Matthew 2:13
Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream, saying, “Arise and take the young child and his mother, and flee into Egypt, and stay there until I tell you, for Herod will seek the young child to destroy him.”
Matthew 2:14
He arose and took the young child and his mother by night, and departed into Egypt,
Matthew 2:15
and was there until the death of Herod; that it might be fulfilled which was spoken by the Lord through the prophet, saying, “Out of Egypt I called my son.”
Matthew 2:19
But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying,
Matthew 2:20
“Arise and take the young child and his mother, and go into the land of Israel, for those who sought the young child’s life are dead.”
Matthew 2:21
He arose and took the young child and his mother, and came into the land of Israel.
Matthew 2:22
But when he heard that Archelaus was reigning over Judea in the place of his father Herod, he was afraid to go there. Being warned by God in a dream, he withdrew into the region of Galilee,
Matthew 2:23
and came and lived in a city called Nazareth; that it might be fulfilled which was spoken through the prophets, “He will be called a Nazarene.”
ORIGINAL LANGUAGE ANALYSIS
περιτομῆς
circumcision
Definitionthe act of cutting around; specifically, the cutting off of the foreskin.
καθαρισμοῦ
purification
Definitiona cleansing, purification, purgation.
συντηροῦσα
pondering
Definitionto keep together, preserve, keep carefully in mind.
ἀνεχώρησαν
fled
Definitionto withdraw, retire, depart, go away.
HISTORICAL CONTEXT
The events immediately following Jesus' birth unfold within the turbulent historical context of Judea under Roman occupation, specifically during the reign of Herod the Great (37-4 BCE). Herod, an Idumaean king appointed by Rome, was known for his architectural projects, but also for his extreme paranoia and cruelty, exemplified by the massacre of the innocents in Bethlehem (Matthew 2:16-18) and the execution of members of his own family. Jewish society during this period adhered strictly to the Mosaic Law, which governed rituals like circumcision (Genesis 17:12, Leviticus 12:3) and purification after childbirth (Leviticus 12:1-8). The Temple in Jerusalem was the spiritual and cultural heart of Judaism, where offerings and dedications were made. The presence of devout individuals like Simeon and Anna in the Temple highlights the fervent expectation of the Messiah among some Jews. The flight to Egypt reflects the geopolitical reality of the time, where Roman provinces and client kingdoms bordered other independent or semi-independent regions, providing refuge from local tyranny. Egypt, with its significant Jewish diaspora community, was a natural destination for refugees from Judea. The subsequent return to Galilee and settlement in Nazareth further illustrates the political instability following Herod's death, as his kingdom was divided among his sons, with Archelaus proving to be a particularly oppressive ruler in Judea.
THEOLOGICAL INSIGHT
Mary's actions after Jesus' birth underscore her unwavering faithfulness, obedience to both divine revelation and the Mosaic Law, and her profound role in God's redemptive plan. Her participation in the circumcision and purification rites demonstrates the Incarnation's full embrace of human experience and Jewish identity, establishing Jesus' lineage and adherence to the covenant. The encounter with Simeon and Anna at the Temple foreshadows Jesus' universal mission and the suffering Mary would endure as the Mother of Sorrows. The flight to Egypt highlights God's protective sovereignty over His Son, even in the face of human tyranny, and Mary's trusting compliance with Joseph's divinely inspired leadership. Her 'pondering all these things in her heart' reveals a model of spiritual reflection and receptivity to God's mysterious workings, recognizing the sacred significance of the ordinary and extraordinary events surrounding her son's early life.
COMMENTARY SYNTHESIS
Matthew Henry (Christian)
Henry notes that Mary and Joseph, though having a divine child, faithfully observed all the ordinances of the law, including circumcision and purification. He emphasizes their humility and obedience, showing that divine favor does not excuse one from religious duties, but rather prompts greater adherence to them. He sees their poverty in offering turtledoves as evidence that God respects the sincere devotion of the poor as much as the lavish offerings of the rich.
John Calvin (Christian)
Calvin highlights the significance of Jesus' circumcision not merely as an act of obedience to the law, but as a symbolic cutting away of the flesh, prefiguring the spiritual circumcision of believers. He also emphasizes the providential care of God in the flight to Egypt, demonstrating that Christ’s safety was secured by divine intervention, not by human prudence alone, thus reinforcing Mary and Joseph's reliance on God's guidance.
Augustine of Hippo (Christian)
Augustine reflects on Simeon's prophecy to Mary about a sword piercing her soul, interpreting it as the profound sorrow and anguish she would experience witnessing her Son's suffering and crucifixion. He connects this suffering to Mary's unique role and identifies her as a participant in Christ's passion, not merely a spectator, embodying a form of redemptive suffering.
Rashi (Jewish)
While Rashi did not comment on the New Testament, drawing from his commentary on Leviticus, the act of purification (niddah) after childbirth was a fundamental aspect of ritual purity. The offerings of turtledoves or pigeons (Leviticus 12:8) are specified as the 'sacrifice of the poor', indicating the economic status of Mary and Joseph yet their faithful adherence to the Torah's commands for purification and dedication of a firstborn son.
Midrash Tanhuma (Buber, Vayikra 8) (Jewish)
Though not directly on the NT, rabbinic traditions (Midrash) emphasize the importance of fulfilling *mitzvot* (commandments) even by the greatest of figures. The dedication of the firstborn (pidyon haben) and the purification offering are seen as essential for establishing a proper relationship with God, regardless of the individual's spiritual stature. This perspective underscores the piety of Mary and Joseph in meticulously observing these laws.