maintains, and, as it seems, more authoritatively, that the wilderness-flocks remain in the open alike in the hottest days and in the rainy season, i.e. all the year round (Bezah 40 a). Comp. also Tosephta Bezah iv. 6. A somewhat different explanation is given in Jer. Bezah 63 b.] Thus, Jewish tradition in some dim manner apprehended the first revelation of the Messiah from that Migdal Eder, where shepherds watched the Temple-flocks all the year round. Of the deep symbolic significance of such a coincidence, it is needless to speak.
It was, then, on that 'wintry night' of the 25th of December, [3 There is no adequate reason for questioning the historical accuracy of this date. The objections generally made rest on grounds,
which seem to me historically untenable. The subject has been fully discussed in an article by Cassel in Herzog's Real. Ency. xvii. pp. 588-594. But a curious piece of evidence comes to us from a Jewish source. In the addition to the Megillath Taanith (ed. Warsh. p. 20 a), the 9th Tebheth is marked as a fast day, and it is added, that the reason for this is not stated. Now, Jewish chronologists have fixed on that day as that of Christ's birth, and it is remarkable that, between the years 500 and 816 A.D. the 25th of December fell no less than twelve times on the 9th Tebheth. If the 9th Tebheth, or 25th December, was regarded as the birthday of Christ, we can understand the concealment about it. Comp. Zunz, Ritus d. Synag. Gottesd. p. 126.] that shepherds watched the flocks destined for sacrificial services, in the very place consecrated by tradition as that where the Messiah was to be first revealed. Of a sudden came the long-delayed, unthoughtof of announcement. Heaven and earth seemed to mingle, as suddenly announcement. Heaven and earth seemed to mingle, as suddenly an Angel stood before their dazzled eyes, while the outstreaming glory of the Lord seemed to enwrap them, as in a mantle of light. [4 In illustration we may here quote Shem. R. 2 (ed. W. vol. ii. p. 8 a), where it is said that, wherever Michael appears, there also is the glory of the Shekhinah. In the same section we read, in reference to the appearance in the bush, that, 'at first only one Angel came,' who stood in the burning bush, and after that the Shekhinah came, and spoke to Moses from out the bush. (It is a curious illustration of Acts ix. 7, that Moses alone is said in Jewish tradition to have seen the vision, but not the men who were with him.) Wetstein gives an erroneous reference to a Talmudic statement, to the effect that, at the birth of Moses, the room was filled with heavenly light. The statement really occurs in Sotah 12 a; Shem. R. 1; Yalkut i. 51 c. This must be the foundation of the Christian legend, that the cave, in which Christ was born, was filled with heavenly light. Similarly, the Romish legend about the Virgin Mother not feeling the pangs of maternity is derived from the Jewish legend, which asserts the same of the mother of Moses. The same authority maintains, that the birth of Moses remained unknown for three months, because he was a child of seven months. There are other legends about the sinlessness of Moses' father, and the maidenhood of his mother (at 103 years), which remind us of Christian traditions.] Surprise, awe, fear would be hushed into calm and expectancy, as from the Angel they heard, that what they saw boded not judgment, but ushered in to waiting Israel the great joy of those good tidings which he brought: that the long-promised Saviour, Messiah, Lord, was born in the City of David, and that they themselves might go and see, and recognize Him by the humbleness of the circumstances surrounding His Nativity.
It was, as if attendant angels had only waited the signal. As, when the sacrifice was laid on the altar, the Temple-music burst forth in three sections, each marked by the blast of the priests' silver trumpets, as if each Psalm were to be a Tris-Hagion; [1 According to tradition, the three blasts symbolically proclaimed the Kingdom of God, the providence of God, and the final judgment.] so, when the Herald-Angel had spoken, a multitude of heaven's host [2 Curiously enough, the word is Hebraised in the same connection See Yalkut on Ps. xlv. (vol. ii. p. 105 a, about the middle).] stood forth to hymn the good tidings he had brought. What they sang was but the reflex of what had been announced. It told in the language of praise the character, the meaning, the result, of what had taken place. Heaven took up the strain of'glory'; earth echoed it as 'peace'; it fell on the ears and hearts of men as 'good pleasure':
Glory to God in the highest, And upon earth peace, Among men good pleasure! [3 I have unhesitatingly retained the reading of the textus receptus. The arguments in its favor are sufficiently set forth by Canon Cook in his 'Revised Version of the First Three Gospels,' pp. 27,32.]
Only once before had the words of the Angels' hymn fallen upon mortal's ears, when, to Isaiah's rapt vision, Heaven's high Temple had opened, and the glory of Jehovah swept its courts, almost breaking down the trembling posts that bore its boundary gates. Now the same glory enwrapt the shepherds on Bethlehem's plams. Then the Angels' hymn had heralded the announcement of the Kingdom coming; now that of the King come. Then it had been the Tris-Hagion of prophetic anticipation; now that of Evangelic fulfilment.
The hymn had ceased; the light faded out of the sky; and the shepherds were alone. But the Angelic message remained with them; and the sign, which was to guide them to the Infant Christ, lighted their rapid way up the terraced height to where, at the entering of Bethlehem, the lamp swinging over the hostelry directed them to the strangers of the house of David, who had come from Nazareth. Though it seems as if, in the hour of her utmost need, the Virgin, Mother had not been ministered to by loving hands, [1 This appears to me implied in theemphatic statement, that Mary, as I gather, herself, 'wrapped Him in swaddling clothes' (St. Luke ii. 7, 12). Otherwise the remark would seem needless and meaningless.] yet what had happened in the stable must soon have become known in the Khan. Perhaps friendly women were still passing to and fro on errands of mercy, when the shepherds reached the 'stable.' [2 It seems difficult to understand how, on Dr. Geikie's theory, the shepherds could have found the Infant-Saviour, since, manifestly, they could not during that night have roused every household in Bethlehem, to inquire whether any child had been born among their guests.] There they found, perhaps not what they had expected, but as they had been told. The holy group only consisted of the humble Virgin-Mother, the lowly carpenter of Nazareth, and the Babe laid in the manger. What further passed we know not, save that, having seen it for themselves, the shepherds told what had been spoken to them about this Child, to all around [3 The term more than to ' make known abroad.' Wahl renders it 'ultro citroquenarroh'; Schleusner: 'divulgo aliquid ut aliis innotescat, spargo rumorem.'], in the 'stable' in the fields, probably also in the Temple, to which they would bring their flocks, thereby preparing the minds of a Simeon, of an Anna, and of all them that looked for salvation in Israel. [4 This may have prepared not only those who welcomed Jesus on His presentation in the Temple, but filled many others with expectancy.]
And now the hush of wondering expectancy fell once more on all, who heard what was told by the shepherds, this time not only in the hill-country of Judaea, but within the wider circle that embraced Behtlehem and the Holy City. And yet it seemed all so sudden, so strange. That such slender thread, as the feeble throb of an Infant-life, the salvation of the world should hang, and no special care watch over its safety, no better shelter be provided it than a 'stable,' no other cradle than a manger! And still it is ever so. On what slender thread has the continued life of the Church often seemed to hang; on what feeble throbbing that of every child of God, with no visible outward means to ward off danger, no home of comfort, no rest of ease. But, 'Lo, children are Jehovah's heritage!', and: 'So giveth He to His beloved in his sleep!' [1 The following remarkable extract from the Jerusalem Targum on Ex. xii. 42 may interest the reader:
It is a night to be observed and exalted.... Four nights are there written in the Book of Memorial. Night first: when the Memra of Jehovah was revealed upon the world for its creation; when the world was without form and void, and darkness was spread upon the face of the deep, and hte Memra of Jehovah illuminated and made it light; and He called it the first night. Night
second: when the Memra of Jehovah was revealed unto Abraham between the divided pieces; when Abraham was a hundred years, and Sarah was ninety years, and to confirm thereby that which the Scripture saith, Abraham a hundred years, can he beget? and Sarah, ninety years old, can she bear? Was not our father Isaac thirty-seven years old at the time he was offered upon the altar? Then the heavens were bowed down and brought low, and Isaac saw their foundations, and his eyes were blinded owing to that sight; and He called it the second night. The thrid night: when the Memra of Jehovah was revealed upon the Egyptians, at the dividing of the night; His right hand slew the first-born of the Egyptians, and His right hand spared the first-born of Israel; to fulfil what the Scripture hath said, Israel is My first-born well-beloved son. And He called it the thrid night. Night the forth: when the end of the world will be accomplished, that it might be dissolved, the bands of wickedness destroyed, and the iron yoke broken. Moses came forth from the midst of the desert, and the King Messiah from the midst of Rome. This one shall lead at the head of a Cloud, and that one shall lead at the head of a Cloud; and the Memra of Jehovah will lead between both, and they two shall come as one (Cachada).' (For explan. see vol. ii. p. 100, note.)]
FROM THE MANGER IN BETHLEHEM TO THE BAPTISM IN JORDAN. THE PURIFICATION OF THE VIRGIN
