Luke’s birth narrative bridges the Gospel’s first-century context and the Old Testament context to which the author subtly but consistently refers (Hays, 2017). The purpose of this paper is to demonstrate that Luke’s birth narrative instructs the reader, first, to identify the birth of Jesus as YHWH’s visitation to an exiled people, and second, to understand that the conditions and reflections of key characters are the collective embodiment of new exodus return promises expressed by Israel’s prophets.
Though Israel’s physical return to the land was accomplished, in part, in the sixth-century BC, the effects of the exile persisted. Return to the land was only a foretaste of new exodus return, because the geographical displacement of the nation was merely one aspect of exile judgment (Morales, 2020; Wright, 1997). According to the prophets, the comprehensive return, regathering, and restoration of Israel would be marked by the return and reign of YHWH (Isa 52:7), the inauguration of his salvation (52:10), and the return of his glory to Zion (Ezek 43:1-7; 48:35). YHWH would heal, regather, deliver, and restore his people, and he would scatter and judge their enemies (Jer 23:1-8; 30:10-23; Ezek 11:16–17; 20:41; 34; Zech 10:9).
This paper argues that the conditions and expressions of Mary, Zechariah, Simeon and Anna in Luke 1-2 indicate their realization that Jesus’ birth marks YHWH’s return to a nation still in exile. Mary’s Magnificat, Zechariah’s Benedictus, and Simeon’s Nunc Dimittis echo a myriad of Old Testament texts, affecting a conflation of images linking the birth of Jesus to the promised visitation of YHWH to gather and restore the exiled nation. Each pericope resounds with Old Testament language describing the effects of YHWH’s return to reverse fortunes and fulfill promises to an exiled people. The language of key characters invokes hopes linked to Israel’s return from exile.
Additionally, movements narrated by Luke the author also bear remnants of new exodus concepts. The appearance of Gabriel (Lk 1:5-20), the mention of prayer and fasting (1:10, 2:37), and the identification of Anna from the tribe of Asher (2:36) may represent intentional links between Luke 1-2 and key texts possessing an exile theme (Dan 7-9). Ultimately, Luke’s birth narrative builds upon an existing scriptural framework to present Jesus’ birth as the visitation of YHWH to accomplish Israel’s comprehensive exile return.