kindled on the Golden Altar, summoned those who were to be purified. The chief of the
ministrant lay-representatives of Israel on duty (the so-called 'station- men') ranged those,
who presented themselves before the Lord as offerers of special sacrifices, within the
wickets on either side the great Nicanor Gate, at the top of the fifteen steps which led up
from the Court of the Women to that of Israel. It was, as if they were to be brought
nearest to the Sanctuary; as if theirs were to be specially the 'prayers' that rose in the
cloud of incense from the Golden Altar; as if for them specially the sacrifices were laid
on the Altar of Burnt -offering; as if theirs was a larger share of the benediction which,
spoken by the lips of the priests, seemed like Jehovah's answer to the prayers of the
people; theirs especially the expression of joy symbolised in the drink -offering, and the
hymn of praise whose Tris-Hagion filled the Temple. From where they stood they could
see it all,31 share in it, rejoice in it. And now the general service was over, and only those
remained who brought special sacrifices, or who lingered near them that had such, or
whose loved abode was ever in the Temple. The purification-service, with such unspoken
prayer and praise as would be the outcome of a grateful heart,32 was soon ended, and they
who had shared in it were Levitically clean. Now all stain was removed, and, as the Law
put it, they might again partake of sacred offerings.
29. According to Dr. Geikie, 'the Golden Gate at the head of the long flight of steps that
led to the valley of the Kedron opened into the Court of the Women.' But there was no
Golden Gate, neither was there any flight of steps into the valley of the Kedron, while
between the Court of the Women and any outer gate (such as could have led into
Kedron), the Court of the Gentiles and a colonnade must have intervened.
30. Or else, 'the gate of the firstlings.' Comp. generally, 'The Temple, its Ministry and
Services.'
31. This they could not have done from the elevated platform on which they commonly
worshipped.
32. This is stated by the Rabbis to have been the object of the burnt-offering. That
suggested for the sin -offering is too ridiculous to mention. The language used about the
burnt-offering reminds us of that in the exhortation in the office for the 'Churching of
Women:' 'that she might be stirred up to give thanks to Almighty God, Who has delivered
her from the pains and perils of childbirth (ηρλωψ ψλβξµ ηλψχη#), which is matter of
miracle.' (Comp. Hottingerus, Juris Hebr. Leges, ed. Tiguri, p. 233.)
And in such sacred offering, better than any of which priest's family had ever partaken,
was the Virgin-Mother immediately to share. It has been observed, that by the side of
every humiliation connected with the Humanity of the Messiah, the glory of His Divinity
was also made to shine forth. The coincidences are manifestly undesigned on the part of
the Evangelic writers, and hence all the more striking. Thus, if he was born of the humble
Maiden of Nazareth, an Angel announced His birth; if the Infant -Saviour was cradled in a
manger, the shining host of heaven hymned His Advent. And so afterwards - if He
hungered and was tempted in the wilderness, Angels ministered to Him, even as an Angel
strengthened Him in the agony of the garden. If He submitted to baptism, the Voice and
vision from heaven attested His Sonship; if enemies threatened. He could miraculously
pass through them; if the Jews assailed, there was the Voice of God to glorify Him; if He
was nailed to the cross, the sun draped his brightness, and earth quaked; if He was laid in