But Anna had better claim to distinction than family-descent, or long, faithful memory of
brief home-joys. These many years she had spent in the Sanctuary,46 and spent in fasting
and prayer - yet not of that self-righteous, self-satisfied kind which was of the essence of
popular religion. Nor, as to the Pharisees around, was it the Synagogue which was her
constant and loved resort; but the Temple, with its symbolic and unspoken worship,
which Rabbinic self-assertion and rationalism were rapidly superseding, and for whose
services, indeed, Rabbinism could find no real basis. Nor yet were 'fasting and prayer' to
her the all- in-all o f religion, sufficient in themselves; sufficient also before God. Deepest
in her soul was longing waiting for the 'redemption' promised, and now surely nigh. To
her widowed heart the great hope of Israel appeared not so much, as to Simeon, in the
light of 'consolation,' as rather in that of 'redemption.' The seemingly hopeless exile of her
own tribe, the political state of Judæa, the condition - social, moral, and religious - of her
own Jerusalem: all kindled in her, as in those who were like- minded, deep, earnest
longing for the time of promised 'redemption.' No place so suited to such an one as the
Temple, with its services, the only thing free, pure, undefiled, and pointing forward and
upward; no occupation so befitting as 'fasting and prayer.' And, bless ed be God, there
were others, perhaps many such, in Jerusalem. Though Rabbinic tradition ignored them,
they were the salt which preserved the mass from festering corruption. To her as the
representative, the example, friend, and adviser of such, was it gra nted as prophetess to
recognise Him, Whose Advent had been the burden of Simeon's praise. And, day by day,
to those who looked for redemption in Jerusalem, would she speak of Him Whom her
eyes had seen, though it must be in whispers and with bated breath. For they were in the
city of Herod, and the stronghold of Pharisaism.
46. It is scarcely necessary to discuss the curious suggestion, that Anna actually lived in
the Temple. No one, least of all a woman, permanently resided in the Temple, though the
High P riest had chambers there.
Book II
FROM THE MANGER IN BETHLEHEM TO THE BAPTISM IN JORDAN
Chapter 8
THE VISIT AND HOMAGE OF THE MAGI, AND THE FLIGHT INTO EGYPT
(St. Matthew 2:1 -18.)
With the Presentation of the Infant Saviour in the Temple, and His acknowledgment - not
indeed by the leaders of Israel, but, characteristically, by the representatives of those
earnest men and women who looked for His Advent - the Prologue, if such it may be
called, to the third Gospel closes. From whatever source its information was derived -
perhaps, as has been suggested, its earlier portion from the Virgin-Mother, the later from
Anna; or else both alike from her, who with loving reverence and wonderment treasured