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PRESENTATION OF CHRIST IN THE TEMPLE
IT is a comfortable consideration to the poor and ignorant, that they may possess the knowledge of salvation, though they have never been instructed in the nature of the Mosaic law, or seen its full connexion with Christianity. But it is certain that a comprehensive knowledge of the Scriptures tends exceedingly to establish us in the faith, and to quicken us to a holy obedience. The importance of being acquainted with the Old Testament, appears from the frequent reference which there is to it in the New Testament. Sometimes we meet with references put interrogatively, “What is written in the law?” “What saith the law?” and sometimes positively, “It is written in the law.” Hence it is obvious that, without an acquaintance with the law, much of the force and evidence of the Christian Scriptures must be lost: and therefore we cannot but earnestly recommend an attention to the Old Testament, as the means of more fully comprehending the New. In the short passage before us, we are directed no less than three times to compare the history with the ordinances which had before been given to Moses: the time of the Virgin’s purification, the offering she offered, and the presentation of her infant Son in the temple, are all said to be “according to the law of the Lord.” To that then we shall refer you, while we consider,
I. The purification of the mother—
For the elucidation of this subject, there are several distinct inquiries to be made—
What did the law enjoin in relation to purification after child-birth?
[A woman was deemed unclean for seven days after her deliverance from child-birth, so that she rendered every one unclean who even came in contact with her: and for thirty-three days afterwards she was not permitted to touch any holy thing, or to enter into the temple. The time was doubled for a female child: the mother was then more or less unclean for eighty days. She was then to come to the door of the tabernacle, and to present there a lamb and a pigeon; the pigeon for a sin-offering, and the lamb for a burnt-offering: by the sin-offering acknowledging her sinfulness, and by the burnt-offering testifying her gratitude for the mercies vouchsafed unto her. If the mother were poor, she might offer a pair of turtle-doves or two young pigeons; the burnt-offering might be suited to her means; but, whatever were her circumstances, her sin-offering must be the same: because the same atonement is necessary for all; but the modes of testifying our gratitude must vary according to our various situations in life [Note: See Lev_12:1-8.].
Such was the ordinance itself. We proceed to ask,]
What sentiments was this law intended to convey?
[The very offerings which were presented on the occasion, intimated, that they who had experienced deliverance from child-birth had just occasion for renewed expressions of humiliation and gratitude. Such is the state of human nature since the fall; that a taint is contracted, and communicated also, by that law which was given to man in innocence, “Increase and multiply.” David says, “I was shapen in iniquity, and in sin did my mother conceive me.” Indeed the very pangs of child-birth, remind all who are called to endure them, of the first transgression; and, as being inflicted on account of sin, they call for acknowledgments of our sinful state. This, I say, was intimated by the sin-offering, whereby “an atonement was made for her who offered it.” The burnt-offering, as a token of gratitude, needs no comment; every one must see that it was proper for the occasion, and justly expressed what might be supposed to be the state of her mind.
Yet there is good reason to inquire,]
What necessity was there for the mother of our Lord to obey this law?
[Certainly, whatever taint may be contracted by others, none could have been by her on this occasion. Yet, as the manner of her conception was not generally known, and Joseph was her reputed husband, it was proper to comply with the requisitions of the law, as much as if she had borne a child in the common way. It would have ill become her to cast a stumbling-block before others on this occasion: and her own heart was so full of love to God, that she counted nothing a burthen that she could do for him. She determined therefore, as Jesus himself did in the instance of his baptism, to fulfil all righteousness to the utmost of her power.
It may be asked however,]
What is this law to us?
[Doubtless, as to the ceremonial part of it, it is abrogated altogether: but, as to its spiritual import, it speaks as loudly to us as ever it did to the Jews. Humiliation and gratitude are the proper fruits of mercies received: I say, humiliation first, and then gratitude. This is not the order in which these feelings arise in the mind of a philosopher: but it is the order in which they rise in the heart of a Christian: a sense of unworthiness abases his soul in the dust, and enhances, beyond all expression, the favours conferred upon him. We appeal to every spiritual person for the truth of this: and we call on every one, whatever be the mercies he has received, to express his sense of them in this way. Certainly they who have been delivered from the pains of child-birth, have abundant reason to present such offerings to God: and we do not hesitate to say, that their expressions of gratitude should be diversified and enlarged according to the opportunities and abilities that God has given them. We must not however limit the subject to this particular deliverance; for, whatever mercy God has vouchsafed unto us, we should endeavour to requite him according to the loving-kindness he has shewn us.]
Having thus considered the purification of the mother, let us direct our attention to,
II. The presentation of her Son—
Here is the same reference to the law, as before. We will state to you,
1. What connexion it had with Christ’s presentation in the temple—
[Upon the destruction of the Egyptian first-born, whilst not one of the first-born, either of men or cattle, that belonged to Israel, died, God claimed the first-born of Israel, both of men and beasts, as his peculiar property [Note: Exo_13:2.]; and required that the reason of his so doing should be transmitted carefully to the latest posterity [Note: Exo_13:11-14.]. Afterwards he accepted the tribe of Levi and their cattle in the place of the first-born and their cattle [Note: Num_3:11-13.]; and appointed them, with very peculiar and impressive solemnities [Note: Num_8:5-23.], to be consecrated to his service in their stead. He appointed also that the precise number of the persons belonging to each should be ascertained; and it being found that the first-born were two hundred and seventy-three more in number than the Levites, he ordered that they should be redeemed at the price of five shekels a-piece, (about 12s. 6d. each,) and that the money should be paid to Aaron and his sons for the service of the tabernacle [Note: Num_3:39-51.], and from that time it was an established law, that every male which opened the womb should be holy to the Lord [Note: Num_18:15-16.]; the clean beasts were to be sacrificed to him; and the unclean to be redeemed with a Iamb: but the first-born of men were universally to be redeemed; his mercy to them, and his consequent property in them, being thus kept in everlasting remembrance [Note: If the whole of the various passages cited upon this subject be not read, very large and copious extracts at least should be made, in order to lay the subject fully before the audience.].
Now Christ, as Mary’s first-born, came under this law; and though his life had never been forfeited, yet, to fulfil the law, and cut off all occasion of offence, he must be redeemed in the same manner as others. For this purpose his parents carried him to the Temple, and presented him before the Lord, in the way that God had appointed.
But it may be asked, Did the blessed Virgin wish to exempt him from the peculiar service of her God? No: she knew that he was sent into the world to be his servant, and that his ear was bored to the door-post as soon as he assumed our nature [Note: Compare Psa_40:6. with Heb_10:5.]: but she would omit nothing which the Law required, either at her hands or his: teaching us thereby to sink all personal concerns in a regard for the honour of our God, and the good of our fellow-creatures.]
2. What their compliance with the law in this instance may teach us—
[Loudly indeed does it speak to mothers. Behold the blessed Virgin taking her infant child “to present him to the Lord:” is not this the thing which you should do the very moment you embrace your new-born babe? Should you not do it every time that you administer to its necessities, or supply its wants? Methinks you should never draw out the breast to it, without lifting up your heart in prayer for it, and entreating God to accept and own it, as a child of his. How can any of you endure the thought of bringing forth for Satan, and nourishing a child for him? Surely your prayer should often be ‘Lord, I ask not for my child the things of this world; (give him food and raiment, and I am content;) but I ask for grace; I ask for mercy; I ask for peace; I ask for all the blessings of salvation for him. I ask that thou thyself mayest be his portion, and that he may be the lot of thine inheritance. Yes, ye who have travailed in birth with your dear children, let your anxieties for them be summed up in this, that they may be “heirs of God, and joint-heirs with Christ.” If you “travail in birth with them again and again till Christ be formed in them, so far from pitying your anguish, I will rejoice over you, and say, that “your labour shall not be in vain.” Little do mothers consider how much, under God, the salvation of their children depends on them. Little do they think how the prayers they have offered for, and with, their children, and the tears they have shed over them, would impress their tender minds, long after their tongues have been silent in the grave: and probably induce a penitential sorrow, when some concurring providence shall have softened and prepared their minds. Were parents more anxious about the spiritual welfare of their children, we should not so often find them in their declining years bowed down with trouble, and “their grey hairs brought with sorrow to the grave.”
And does not the Presentation of the infant Jesus in the Temple speak to young people also? Yes surely; and that too in most instructive terms. You are ready to think it too early yet awhile to give yourselves to the Lord: but can that ever be too early, which is your most indispensable duty, your highest privilege, your surest felicity? Did Samuel ever regret that he was given to the Lord even from his mother’s womb? Did Timothy spend a less happy life, because he followed the faith and piety of Lois and Eunice? If you could but once taste the blessedness of true religion, you would never think of it as a toil, or dread it as a bondage: having “drunk water out of the wells of salvation,”you would most contentedly leave to others the muddy draughts which they with difficulty collect from their own “broken cisterns.” Be prevailed upon, then, to make the attempt; to give yourselves to the Lord; to commence that blessed course which Jesus trod before you. You have a special promise given you by God himself; “They that seek me early, shall find me:” The Lord impress it on your minds, and lead you to a sweet experience of its truth and blessedness!
But the subject speaks to all of us; yes, I say, to all. Do we not all profess to be “the Church of the first-born?” and is it not on that ground that we hope to be numbered with “the general assembly, who are written in heaven?” Behold then, we all belong to God: he lays claim to every one of us, and says, “They are mine.” True, “we have been redeemed, yea redeemed, not with corruptible things as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot.” But wherefore have we been redeemed? That we might not serve the Lord? Nay; but that we might serve him: “Christ has redeemed us, that he might purify us unto himself a peculiar people zealous of good works.” In the name of God then I say, “Ye are not your own; ye are bought with a price; therefore ye should glorify God with your bodies and your spirits, which are his.” And here let me observe to you, that there is no commutation of service admitted or allowed. If all the tribes of the earth should offer to stand in your place, and to serve God in your stead, he would not regard their offer, nor dispense with your service. All of you must surrender up yourselves to him. You have already been devoted to him in baptism: remember then the vows that are upon you: Remember “whose you are, and whom you are bound to serve:” and know assuredly, that those words which are so often, but so ignorantly, uttered by us in our prayers, contain the very truth of God; “his service is perfect freedom.”]