p. 58 | The Sabbath-School by W. N. Glenn

International Tract and Missionary Society · Oakland, California · Jan 27, 1890

The Sabbath-School.

By W. N. Glenn

Notes on the International Lesson.

JESUS BROUGHT INTO THE TEMPLE.

THE present lesson describes an occurrence forty days later than the previous lesson, that of last week pertaining to the birth of Jesus, and this to his presentation in the temple. Edersheim, a writer on the life of Christ, and also on the temple and its services, remarks as follows: "When Jesus was forty days old the family went up from Bethlehem to perform two ceremonies required by the Jewish law. The first was that of the ceremonial purification of Mary, described in Leviticus 12. For this, two offerings were required,—a lamb for a burnt-offering, and a turtle-dove or young pigeon for a sin-offering. But any poor person might substitute another turtle-dove or young pigeon for the lamb, as we see that Mary did. Luke 2:24. This was distinctly called the poor's offering (Talmud), and shows the moderate circumstances of the family. A lamb was worth seventy-five cents (or the wages of five ordinary days' work), while a turtle-dove was worth about eight cents, and sometimes was as low as two cents. The other ceremony was the redemption of the first-born, commonly in the case of Jesus called 'the presentation in the temple,' though this was not necessary, but it could be performed by any priest."

"EVERY first-born male child, like the first-fruits of the farm, was consecrated to God,—belonged to him, because the first-born of the children of Israel had been preserved from the destroyer who slew the first-born of all the Egyptians. Ex. 13:2, 13-15. The first-born sons would therefore become the priests and religious teachers of the people. But God afterward chose the tribe of Levi for these services, instead of the first-born. Num. 3:12, 13. In recognition of this, the first-born son was consecrated to God, and then redeemed by the payment of five shekels, about $2.75. Num. 3:44-48; 8:16."—Peloubet.

REV. E. M. MYERS, in a work entitled "The Jews, Their Customs and Ceremonies," describes the modern custom of redemption of the first-born son, as follows: "The friends being assembled, a cowhine (co-hene), one of the hereditary descendants of Aaron, who has been selected, accepts the child from its mother as consecrated to God's service. The father then expresses his desire to redeem him, and the cowhine, assenting, receives from the father a certain sum of money, representing the proper amount of Jewish shekels, which is mostly devoted to religious or charitable purposes, and the child, being thus redeemed, is returned to him by the cowhine."

THE man Simeon, who came into the temple when Jesus was presented, was "just and devout, waiting for the consolation of Israel." The fact of his waiting would indicate that he was ready for the event, and his quick recognition of the infant Messiah showed that, through the Holy Spirit, he thoroughly understood the subject. His devout life, and consequent enlightenment in regard to the advent of the Christ, leaves the Jewish people who rejected Jesus, utterly without excuse. If there was a proper understanding of the Scriptures relating to this event on the part of one, the same opportunity was before the nation as a whole, especially of the priesthood and the scribes, who were foremost in his rejection.

JUST so it will be at the second advent. There will be those who will say, "Lo, this is our God; we have waited for him, and he will save us." Isa. 25:9. As in the case of Simeon, their waiting will be proof of their understanding of the prophecies, their godly lives, and their readiness for the great event,—the culmination of their salvation. At the first advent but a few of the professed people of God, with all their boasted wisdom, knew the things that belonged to their peace. Luke 19:42. Shall it be so when he comes again to make up his jewels? "Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able." Luke 13:24. "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. 22:14.

IT was revealed to Simeon by the Holy Ghost that he should not see death before he had seen the Lord's Christ. This would hardly have been done if he had not been manifesting a deep interest in the event, and searching the scriptures which testified of Christ. John 5:39. Simeon evidently had his heart set on the "consolation of Israel." So at the second coming, the salvation, the crowns of righteousness, will be for them that "look for him," and "love his appearing." See Heb. 9:28; 2 Tim. 4:8.

"MINE eyes have seen thy salvation." Through faith Simeon saw salvation in the infant, and confessed Jesus. Then what comes of the popular idea that the Jewish dispensation was one merely of law, and that faith came after the cross. Should the popular churches of this dispensation manifest the same spirit of faith that Simeon and many others of that dispensation possessed, there would be no calling for the aid of civil law to supplement the present lack of spiritual power. Nehemiah was ashamed to ask the Persian king for troops to protect his expedition through a dangerous country to Jerusalem, after telling him of the power of his God. So should every Christian be.

SIMEON saw, through his faith in the salvation of Christ, "a Light to lighten the Gentiles, and the Glory of thy people Israel." John the Baptist came to bear witness of this Light, that all men through him might believe. John 1:7-9. Jesus says of himself, "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life." John 8:12. And in harmony with this, he says of his disciples, "Ye are the light of the world." Why has he allowed his mantle of light to fall upon them? Matt. 5:16 tells why: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."

THERE are differences of opinion regarding Simeon's prophecy, "Behold, this child is set for the fall and rising again of many in Israel." Some construe it to mean the fall and rise of the same individuals, while others think it refers to the fall of some and the rise of others. "Barnes' Notes" says that "the word again is not expressed in the Greek. It seems to be supposed in our translation that the same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many others would be made happy, or be saved." The word again is omitted in the Revised Version.

"AND for a sign which shall be spoken against." The prediction is not only sustained by sacred and secular history, but is corroborated by the words of Jesus himself. He plainly warned his followers: "They shall put you out of the synagogues; yes, the time cometh, that whosoever killeth you will think that he doeth God service." John 16:2. And the leading Jews at Rome, who visited Paul on his arrival there a prisoner, testified that "concerning this sect, we know that everywhere it is spoken against." Acts 28:22. To be a follower of Christ means the enmity of the world; yes, and of many who sit in the popular "synagogues." W. N. GLENN.