Luke 2:29

Lord, now lettest Thou Thy servant depart in peace

Nunc Dimittis

I. Let us start with this great general principle which is full of comfort that EVERY BELIEVER MAY BE ASSURED OF ULTIMATELY DEPARTING IN PEACE. This is no privilege peculiar to Simeon, it is common to all the saints, since the grounds upon which this privilege rests are not monopolised by Simeon, but belong to us all.

1. All the saints have seen God’s salvation, therefore should they all depart in peace. It is true, we cannot take up the infant Christ into our arms, but He is “formed in us, the hope of glory.” It is true, we cannot look upon Him with these mortal eyes, but we have seen Him with those eyes immortal which death cannot dim--the eyes of our own spirit which have been opened by God’s Holy Spirit. A sight of Christ with the natural eye is not saving, for thousands saw Him and then cried, “Crucify Him, crucify Him.”

2. Believers already enjoy peace as much as ever Simeon did. No man can depart in peace who has not lived in peace; but he who has attained peace in life shall possess peace in death, and an eternity of peace after death.

3. We may rest assured of the same peace as that which Simeon possessed, since we are, if true believers, equally God’s servants. The same position towards God, the same reward from God.

4. Another reflection which strengthens this conviction is, that up till now all things in their experience have been according to God’s Word. The promises of God, which are “Yea and amen in Christ Jesus,” are sure to all the seed: not to some of the children is the promise made, but all the grace-born are heirs. If, then, Simeon, as a believer in the Lord, had a promise that he should depart in peace, I have also a like promise if I am in Christ.

5. The departure of the child of God is appointed of the Lord. “Now lettest Thou,” &c. The servant must not depart from his labour without his Master’s permission, else would he be a runaway, dishonest to his position.

6. The believer’s departure is attended with a renewal of the Divine benediction. “Depart in peace,” saith God. It is a farewell, such as we give to a friend: it is a benediction, such as Aaron, the priest of God, might pronounce over a suppliant whose sacrifice was accepted. Eli said unto Hannah, “Go in peace, and the God of Israel grant thee thy petition that thou hast asked of Him.” Around the sinner’s death-bed the tempest thickens, and he hears the rumblings of the eternal storm: his soul is driven away, either amid the thunderings of curses loud and deep, or else in the dread calm which evermore forebodes the hurricane.

II. SOME BELIEVERS ARE CONSCIOUS OF A SPECIAL READINESS TO DEPART IS PEACE. When do they feel this? Answer:

1. When their graces are vigorous.

2. When their assurance is clear.

3. When their communion with Christ is near and sweet.

4. Saints have drawn their anchor up and spread their saris, when they have been made to hold loose by all there is in this world; and that is generally when they hold fastest by the world to come.

5. Saints are willing to depart when their work is almost done. Ah, Christian people, you will never be willing to go if you are idle. You lazy lie-a-beds, who do little or nothing for Christ, you sluggish servants, whose garden is overgrown with weeds, no wonder that you do not want to see your master!

6. One other matter, I think, helps to make saints willing to go, and that is when they see or foresee the prosperity of the Church of God. Good old Simeon saw that Christ was to be a light to lighten the Gentiles, and to be the glory of His people Israel; and therefore he said, “Lord, now lettest Thou Thy servant depart in peace.” It must have reconciled John Knox to die when he had seen the reformation safely planted throughout all Scotland. It made dear old Latimer, as he stood on the fagot, feel happy when he could say, “Courage, brother, we shall this day light such a candle in England as shall never be blown out.”

III. THERE ARE WORDS TO ENCOURAGE US TO THE LIKE READINESS TO DEPART (See Psa_23:4; Psa_37:37; Psa_116:15; Isaiah 57:2; 1 Corinthians 3:22, 1 Corinthians 15:54; Revelation 14:13). These promises belong to all believers; each of them is a sure word from God. (C. H. Spurgeon.)

The Hunt Dimittis

It seems singular to see these two faces resting so closely together. Infancy and old age are met; second childhood holds first childhood by the hand while it sings a wonderful song.

I. The first thing that strikes our notice here is THE SINGULAR ILLUSTRATION OFFERED OF THE PARADOX OF CHRISTIAN LIFE. How extraordinary is the disparity between these two persons, and yet how absolutely the one seems to rest in the other! Jesus lies safely in Simeon’s arms; Simeon reposes his life for all the untold future in Jesus’ Messiahship. Simeon’s soul is held up for ever by the Little Child whose body he now holds in his hands! We can explain nothing in this strange scene without considering that Jesus was the true Messiah, and the Messiah was the incarnate God.

II. So this presents another lesson: here is A SATISFACTORY STYLE OF PIETY FOR AN UNWAVERING DEPENDENCE. There are faiths and religions, there are rituals and creeds, there are persuasions and experiences, enough almost to fill the world. Only some of them do not meet the end for which they have been commended. Many a man has what he calls his religion; and it does very well when shielded and sheltered, but it goes out ignobly in darkness and betrayal under the wild rush of discipline, or the hurricane gusts of tempestuous passion. It is evident that here in Simeon’s case we find a perfectly settled rest for any human soul. His full content with it is edifying and unmistakable. He was willing to take his eternal life on Christ’s own terms, and so he was perfectly satisfied. It mattered nothing to him that he was an old man, and this was a Babe, nor that he was a wise:ann, and this was only a peasant Infant forty days old; he expressed his entire contentment with the plan which infinite wisdom had devised for human reliance. Men may as well start with this; they must begin by accepting terms already made, and cease trying to make new ones. Felix Neff once told even a minister this: “There is much truth in your sermon, but it lacks one important thing: you still wish men to go to Jesus with lace sleeves, instead of going to Him in rags as they are.”

III. We find here AN INTELLIGENT AND EXEMPLARY APPRECIATION OF THE EXACT PURPOSE OF THE GOSPEL. It will be well to put alongside of this song Simeon’s prophecy, which comes just after it. This good old man tells that young mother precisely what her Child was “set” for Christ was appointed to prostrate men from self-dependence, and raise them again into full union with Himself. His heart would be pierced in suffering, and so would Mary’s, before the history should be finished. But Christ’s sufferings would work out an atonement, by which sinners might be saved.

IV. A LESSON OF TRUST FOR NEW TESTAMENT CHRISTIANS FROM AN OLD TESTAMENT BELIEVER. Picture just that instant in which this old man stands gazing down upon the face of the Infant for the first time. Was this all to which mighty generations had been looking during those thousands of years that were gone? Was it just this weak little peasant Babe that Abraham, Isaac, and Jacob had seen afar off, and been glad to see? Was He what the ancient prophets had descried in the distance, as they stood peering off from the watchtowers of a militant Zion, the flashing seer-light in their eyes as they sang? Was this the King, whom King David had so celebrated in his Psalms? Alas for the poor show the new Monarch now made I Yet Simeon accepts Him I Just remember that it was everything or nothing to this old man to make his decision. No halfway allegiance would do. Jesus was the Messiah, or nothing. Surrender to Him would carry time and eternity with it, and he surrendered.

V. A BEAUTIFUL PICTURE OF READINESS FOR DEATH. Note the language carefully. Simeon does not use a prayer; he makes a declaration. He does not say--now let me depart; he says--now Thou dost let me depart. We feel certain that this man has been waiting a good while. Such unusual preparedness for departure was the general growth of years. It was no sudden explosion of experience, but must have had its increments of spiritual increase as many and as various as the rings of fibre in the trunk of a palm-tree. There is an old age full of querulous complaint and peevishness, under every on-coming of infirmity. It wears itself out in discontent; it often vanishes at the last, and makes no sign. On the other hand, there is an old age like this of the illustrious Simeon. The soul has leaned its all on God, and is perfectly satisfied because it knows it is perfectly safe. Not even severe trial can alter the permanence of such trust. For heaven seems the only true thing in the universe, and death is nothing but a kind of rough way of going to it. Remember the beautiful inscription upon Dean Alford’s tombstone; how it describes a grave: “The inn of a traveller on the way to Jerusalem” (C. S. Robinson, D. D.)

Simeon’s Canticle

The “Nunc Dimittis” may supply us with useful lessons.

1. Its position in the service of our Reformed Church is an indication of honour paid to the written Word. The New Testament is exalted by the appointment of the Song of Simeon to be used after the second lesson from Scripture at evening service. The New Testament is full of Jesus. The Church has been rent with disputes about the nature of His presence in the sacrament of His love. Every Christian knows that there is a presence also in the Word of His truth. More especially, the thought, the breath, the very heart of Christ may be felt in the Gospels. When we read or hear them, we embrace Him as Simeon did. We cease to be critics when, with the aged saint, we hold Him in our arms.

2. More broadly, the “Nunc Dimittis” is also a Missionary strain. It is fittingly recorded by St. Luke, the Pauline Evangelist, who was as truly the Evangelist, as St. Paul was the Apostle, of the Gentiles. In Simeon’s Song we have the history of the ages in one short sentence, in three pregnant clauses, at once original, concise, and oracular. To the Gentiles, Messiah is ever giving “light”; to the Jews, He is ever bringing “glory.”

3. This canticle has a tone which is peculiarly suitable to the evening, and may profitably be applied in this spirit by believers of every Church. It is a soothing voice which sings for those who have had a long day’s work. It fits into the golden melancholy of the sunset time, or the later hours, when the lamps are lighted in the sanctuary. It is as a prayer with which a mother taught us to lie down in our beds.

4. The “Nunc Dimittis” has always seemed suitable as a prayer for a holy death. In some of the old services there was a touching way of referring Simeon’s song to our departure, and to the thought of those who rest in peace. When it was sung in “Holy Week,” just at its close the choir burst out into the funeral anthem--“In the midst of life we are in death.” The Song of Simeon, thought over with prayer, may lead us to exclaim with Paul, “I desire to be dissolved and to be with Christ.” Simeon’s holy soul can find no home and rest on the water-floods of life; it desires to return into the ark with the olive-branch of peace. And if any wish to depart in peace like Simeon, let him come in the guidance of the Spirit to the Temple. Let him expect Christ. Let him receive his Saviour into his arms of faith, and cradle Him upon a heart of love. The Old Testament often takes a dark view of death. The writer shudders as he writes. The last words of the great Italian poet, Leopardi, were, “I cannot see you any longer,” with a deep sigh. The last words of the sceptical Hamlet are--“the rest is silence.” The only Psalm which, in a like spirit, ends as it began, with gloom, is the 88th--

Lover and friend hast

Thou removed from me;

My intimates are--Darkness.

In such passages as these death is viewed as it is for us all, naturally. But Simeon seems to stand for a gentle picture of the Law--wearied with lifelong effort, worn out with age, ready to embrace the gospel, and so “depart in peace.” It is of profound and soothing significance that one, who may be almost termed “the last Old Testament saint,” finds death sweet. For him the promise of the Psalmist is fulfilled--

This God is our God for ever and ever;

He is our guide, gently leading us over death.

For narrrow though the bridge seems to be that spans the chasm, it is yet broad and strong for those who are thus guided. That bridge is the Cross of Christ. (Bp. Wm. Alexander.)

Nunc Dimittis

This is a beautiful hymn of sunset--the sunset of the life of a good man which may also be called a hymn of sunrise, for there may be seen in it both the closing of a life and the beginning of a new one. Death is referred to in it, not as the flowing of twilight into darkness, but as a departure. The hymn is a thanskgiving for spiritual blessings, for a Divine light which had been planted by God in the soul, come to its meridian after much patience and long waiting. Beautiful thoughts, bearing fruit in beautiful words, rise in the midst of this noontide. God had sown this thought or impression in Simeon, in his old age, when he had begun to walk through the valley of the shadow. We know by experience how some favourite thought or idea in us may become like a living companion, go with us in our walks, and be with us in our occupations, even in our sleep. So was the Divine impression with Simeon. God is continually giving His children hallowed thoughts and impressions. Simeon’s case may say this to us: “Hold the good thoughts which come to you through prayer and other means of grace.” If we do this they will certainly bring us peace and consolation. (E. G. Charlesworth.)

Our last days should be our best days

Orators, though in every part of their speech they use great care and diligence, yet in the close of all they set forth the best of their art and skill, to stir up the affections and passions of their hearers, that then they may leave at the last the deepest impression of those things which they would persuade. Thus ought all of us to do, our whole life being nothing else but a continued and persuasive oration unto our God, to be admitted into His heavenly kingdom; but, when we come to the last act and epilogue of our age, then it is that we must especially strive to show forth all our art and skill, and that our last words may be our best words, our last thoughts our best thoughts, our last deeds our best deeds; whereby stirring up,-as it were, all the affections of God, and even the bowels of compassion, unto us. We may then, as the sun, though always glorious, yet especially at its setting, be most resplendent when we draw near unto our western home, the house appointed for all living. (Udall.)

The last scene

The evening praises the day, the last scene commends the act. The rivers, the nearer they draw to the sea, the sooner they are met by the tide. Though to guide a vessel safely along in the ocean argues much skill, and such a pilot is worthy of praise; yet at the very entrance into the haven, then to avoid the rocks, and to cast anchor in a safe road, argues most skill, and deserves most praise. Musicians reserve the sweetest strain for the close of the lesson. (G. Swinnock.)

Sweet when fading

As the perfume of May boughs is sweetest when they are about to fade, so, like them, I endeavour to make the close of my life sweet and fragrant by a worthy deportment and an honourable name. (Scriver.)

Some hearts, like evening primroses, open most beautifully in the shadows of life.

Simeon’s Canticle

These words are a sweet canticle, or swan-like song, of old Simeon, a little before his dissolution. He had seen the Messiah before by faith, now by sight, and wishes to have his eyes closed, that he may see nothing after this desirable sight. It is said of some Turks, that after they have seen Mahomet’s tomb, they put out their eyes, that they may never defile them after they have seen so glorious an object. Thus did old Simeon desire to see no more of this world, after he had seen Christ the Saviour, but sues for his dismissal. Note here--

1. That a good man having served his generation, and God in his generation, faithfully, is weary of the world, and willing to be dismissed from it.

2. That the death of a good man is nothing else but a quiet and peaceable departure; it is a departure “in peace” to the God of peace.

3. That it is only a spiritual sight of Christ by faith that can welcome the approach of death, and render it an object desirable to the Christian’s choice.

4. Holy Simeon, having declared the faithfulness of God to himself in the gift of Christ, next celebrates the mercy of God in bestowing this invaluable gift of a Saviour upon the whole world. The world consists of Jews and Gentiles; Christ is “a light” to the one, and “the glory” of the other. A light to the blind and dark Gentiles, and the glory of the renowned Church of the

Jews; the Messiah being promised to them, born and bred up with them, living amongst them, preaching His doctrine to them, and working His miracles before them; and thus was Christ “the glory of His people Israel.” (W. Burkitt, M. A.)

Simeon’s Song

The swan-like song of old Simeon. He speaks like a merchant who has got all his goods on shipboard, and now desires the master of the ship to hoist sail and be gone homewards. Indeed, what should a Christian, who is but a foreigner here, desire to stay any longer for in the world, but to get this full lading in for heaven? (W. Gurnall.)

Death tests

“Charles, our people die well,” said John Wesley to his brother. Why is not that a proper test? We take death-bed words without an oath in a court of justice; a man is honest, if ever, in the moment when the great shadow is coming. Think of the martyr Ridley, the night before he was burned alive at the stake. One of his pitiful friends offered to sit up with him in the prison. “Oh, n!” said the good man, “what would you do with yourself? I mean to go to bed, and sleep as quietly as ever I did in my life. My breakfast to-morrow will be sharp and painful; but I am sure my supper will be right pleasant and sweet!” (C. S. Robinson, D. D.)

Death welcome with Jesus near

When his end was near, Dr. Grierson of Errol, after various Psalms and portions of Scripture had been read to him, asked his children to conclude by singing the hymn, “Safe in the arms of Jesus.” After they had sung it, he said, “I feel ram safe there. Death has no power nor fear for me at all now.” And when told that it was drawing near the morning, he exclaimed, “Oh, let me go, for the day breaketh! I feel Jesus very near by me. Dear Lord, let me go!”

Light in death

The day before he died, John Holland, turning with his own hand to the eight chapter of the Romans, bade Mr. Legh read it: at the end of every verse he paused and gave the sense to his own comfort, but more to the joy and wonder of his friends. An hour or two after, on a sudden, he said, “Oh, stay your reading! What brightness is this I see? Have you lighted any candles? “No, it was replied; it is the sunshine. “Sunshine!” he said; “nay, it is my Saviour’s shine. Farewell, world: welcome, heaven!”

Ready to start

A saintly man, when nearing his end, once remarked: “I am just like a package that is all ready to go by train; packed, corded, labelled, paid for--waiting for the express to take me to glory!”

Release from school

Dr. Judson once said, “I am not tired of my work, neither am I tired of the world; yet, when Christ calls me, I shall go with the gladness of a boy bounding away from school. Death will never take me by surprise: do not be afraid of that; I feel so strong in Christ.”

Simeon’s Song

His Song may give us a glimpse of the man himself, for in it his habitual beliefs, convictions, and hopes rise to their highest and frankest expression.

I. In Simeon’s Song we have A NOBLE CONCEPTION OF LIFE. KNOW art Thou relieving, or setting free, thy slave, O Master (literally, “O Despot”), according to Thy word, in peace.” Simeon regards himself as a sentinel whom, by His word or promise, the Great Master, or Captain, had ordered to an elevated and dangerous post, and charged to look for and announce the advent of a great light of hope, a light which was to convey glad tidings of great joy. To him life, or at least his own life, shaped itself as the task of a watchman, or a sentinel on duty--who has to face rough weather and smooth as he paces his weary beat, to confront the fears and hidden perils of the darkness, in order that the camp he guards may be secure; but who is sustained, under the burden of anxiety and weariness, by the hope of receiving a signal, of seeing a light arise in the darkness, which will not only release him from his post, but will also bring the tidings, or the prediction, of a great and final victory. A very noble, though by no means a perfect conception of human life, which is too large and complex to be rendered by any one image. A conception, moreover, which may be very helpful to us in many of the conditions in which we are placed. When life grows as weary and monotonous to us, through the prolonged pressure of samely duties, as to the watchman fixed to Agamemnon’s roof or to a dog chained to a post; or when the zest of youth has passed and the infirmities and disabilities of age, or disease, accumulate upon us; or when we are weighed down with a burden of cares, anxieties, and fears, many of which are gross and palpable enough, but to some of which we can hardly give a name; when flesh, or heart, fail us, or both fail us, it surely would sustain and comfort us were we to remember that our post has been appointed us by the Great Captain who makes no mistake; that the duties and the burdens allotted to us have an end of discipline and love, and are intended to make us stronger, wiser, better; and that, however long it may delay its coming, a great Light is to arise upon us; that it is this for which we are watching and serving: and that it will bring with it glad tidings of great joy for all people as well as for us.

II. In Simeon’s Song we have A NOBLE CONCEPTION OF DEATH. In his view, the sentinel was also the slave, and the discharge of the sentinel was also the manumission of the slave. Relief from toil, relief from danger, relief from bondage--can any conception of death be more welcome and attractive to weary, world-worn, sinful men? Only one thing could render it more attractive and complete, and this we, who have the mind of Christ, are bound to supply: viz., that our relief from toil will not be an exemption from work, but an added capacity for labour which will take all toil and weariness out of it; that our relief from danger will not release us from that strife against evil in which even the holy angels are engaged, but will bring us an immortal strength and serenity in virtue of which we shall carry on the conflict without fear, and cherish the sure and certain hope that evil must in the end be overcome of good; and that our relief from bondage will not be a discharge from service, but will bring us a vigour and a grace which will make our service a delight, since henceforth we shall serve as sons and not as slaves.

III. We have A NOBLE CONCEPTION OF SALVATION. Simeon does but show the true prophetic, i.e., the true catholic, spirit when he conceives of the salvation of God as extending to the Gentile as well as the Jew, and delights in a mercy as wide as the world. And we fall short of that spirit, we sin against the revelation of the Old Testament no less than that of the New, so often as we affect any special personal interest in the fatherly love and compassion of God, or even when we conceive of His salvation as confined to the Church. The Church has been elected, as the Jewish race was elected, solely for the sake of the world, solely that it may carry the news and the power of salvation to those who are outside its pale. If we have seen the Light, it is that we may bear witness to the Light; that we may announce its rising, reflect its splendour, and believe that it will shine on till the darkness is past and every shadow has fled away. If we are sentinels, it is that we may guard and save the whole camp, and not simply our own company or our own regiment. (S. Cox, D. D.)

The glory and work of old age

The greatness of man is chiefly in this, that he can say to pain, I will endure; and to death, I will conquer its fear; and to old age, I will not be querulous. The glory of man is chiefly in this, that Christ enables him to go beyond the Stoic, and to say to pain, I will not only endure, but I will make suffering a step towards progress; and to death, I will not only conquer its fear, but open it as the portal of ampler life; and to old age, I will not only not be querulous, but will, therein and thereby, finish my inner development before I go. To crystallise into finished perfection was the aim and the ideal of the Stoic. To grow for ever is the aim and the ideal of the Christian. Death ended the effort and the pain of the Stoic. Death continues the effort, without the pain, of the Christian. What were the gains which blessed Simeon’s age?

I. PROPHETIC POWER. He saw the Child and he knew that It was the Saviour of the world. This is the glory of a Christian’s old age--vividness of spiritual vision.

II. Another remarkable gain blessed the old age of Simeon, the possession of A LIBERAL RELIGIOUS VIEW. We find the old man set free from the exclusiveness and bigotry of his time and of his youth. Those were strange words upon the lips of a Jew--“a light to lighten the Gentiles!” They had been said before. But it was not a common thought, nor a national thought, at the time of Christ’s coming. Those who heard Simeon would be likely to call him a dangerous Liberal. Tolerance and a wide religious view are natural to old age, and it is very pitiable when we find it without them.

III. Simeon wins the crowning blessing of old age--DEEP PEACE. We cannot win that quiet till just before the close.

IV. But what is the SPECIAL WORK OF old age? It is partly outward, partly inward. Its outward work is the spreading of charity; the using of experience for the help of others. Its inward work is, however, the most important-the edifying of the heart in noble religion by consideration of the past; the rounding of the soul into as great perfection as possible, in filling up the broken edges of the sphere of life, in consolidating the world of our ideas. In wonder, and in joy that he has been so cared for, and so led into maturity, all thought of self passes from the old man’s life, and he throws his whole being in gratitude at the feet of his Saviour and his God. It is, in fact, the first touch, even before death, of the pure and perfect life, the first faint throb of the exquisite existence into which he is going to enter, the half-realization on the borders of the world of light, while yet within the glimmering shadow, of what communion with God may mean. Then, indeed, he feels what Simeon felt when the long-repressed cry rose to his lips, for he sees the very Christ: “Lord, now lettest Thou Thy servant,” &c. (Stopford A, Brooke.)

Simeon felt that little hand that lay hidden in his bosom as if it was fast loosening the silver cord. He speaks less like a living man than as a kind of Lazarus, alive indeed, but bound. “Lord, loose me,” he prays. Younger men must work with the Messiah--his day was done. (A. Whyte, D. D.)

Death viewed without terror

The Bible seldom speaks of death by its own ugly name. It rather chooses to use expressions which veil its pain and its terror; and so does common speech. But the reason in the two cases is exactly opposite. The Bible will not call death “death,” because it is not a bit afraid of it; the world will not, because it is so much afraid of it. The Christian view has robbed death of all its pain and terror. It has limited its power to the mere outside of the man, and the conviction that death can no more touch me than a sword can hack a surbeam, reduces it to insignificance. Death is a Liberator in the profoundest sense. It is the angel who comes in the night to God’s prisoned servant, striking the fetters from his limbs, and leading him through the iron gate into the city. Death is a departure which is an emancipation. (A. Maclaren, D. D.)

Death is release

If one had watch’d a prisoner many a year,

Standing behind a barred window-pane,
Fettered with heavy handcuff and with chain,
And gazing on the blue sky far and clear;
And suddenly some morning he should hear
The man had in the night contrived to gain
His freedom, and was safe, would this bring pain?
Ah! would it not to dullest heart appear
Good tidings?

(Helen Hunt.)

Sift therefore the agreeableness of those two parts, attend to these particulars:

1. Here is a supplicant the servant of the Lord--“Lord, now lettest Thou Thy servant.”

2. The petition of his soul--“to depart.”

3. The time which he sets--“Now, Lord, now ”

4. He pleads that he was well prepared to depart, for his heart was in peace, “Lord now ”

5. The assurance in which he trusted that God would grant him his desire, for it was according to His word.

6. And principally: Here is the reason upon which he framed his desire why he would depart, he had seen that which his soul waited for before it flitted away, “For mine eyes have seen Thy salvation.” (Bishop Hacker.)

Servant of God

It is great humility to confess one’s self a servant, but it is no little dignity to profess one’s self such a servant, to be the servant of God, and not the servant of men by vile obsequiousness, nor the servant of a man’s own passions by lust and sensuality, nor the servant of sin by giving place unto the devil, this is a freedom that excels all other liberty. (Bishop Hacker.)

Simeon knew the instant of his dissolution was at hand, and yet he sang away the remainder of his life with joy; as who should say, fly away my soul, fly away like a dove and take thy rest, for now I see that the promises of grace and mercy are true; here is Christ thy Saviour in thy hands, thine eyes do see, thine arms do support thy salvation; though thou departest thou shalt not go from Him, for He is man on earth to comfort thee, and God in heaven to glorify thee. (Bishop Hacker.)

Satisfied

As who should say, if I had been summoned to leave my station before this day came, my soul had been in bitterness, and I had been gathered to my fathers in sorrow, but now my pilgrimage hath been prolonged till I am full of happiness, now I am fledged with all my feathers to fly away, for what will satisfy him upon earth whom the sight of a Saviour will not satisfy? He was far stricken in years, and yet not mellow enough to drop off from the tree till the nativity of Jesus was fulfilled, and he a witness of it. He looked many a long look before he beheld his Saviour. And this is the nature of God’s promises, they are seldom accomplished till his faith hath been thoroughly tried to whom they are made, and that he doth even languish with expectation. Some will say perhaps, O, I have waited long, this will never fall out as God hath promised. (Bishop Hacker.)

The best sight

Again, reason good he should ask of God to close his eyes, for they could never do him such good service any more, as they did at that instant, when they saw that mighty God in the visible form of a little Infant. The superstition and the barbarisms of the Turks being so well known, I do assent to some stories reported of them, which may seem incredible to civil nations. I instance in this particular, that when some of their zealots have made a pilgrimage to Mecca to do their adorations to the tomb of Mahomet, they presently draw hot burning steel before their eyes to put them out, that they may never see any other spectacle, after they have been honoured to see that monument of their prophet. Far better a great deal, and without superstition, might Simeon say, “Mine eyes have seen Thy salvation, O Jehovah, now draw their curtains before them, that they may never hereafter see the iniquities of men.” (Bishop Hacker.)

Death better than degeneration

O let me not survive to see the infidelity of mine own nation: O let me not live to see Him crowned with thorns. (Bishop Hacker.)

Excessive spiritual joy

The Redeemer is come, let my fetters therefore be broken off; my joy is excessive and superlative, this frail flesh cannot contain it: The new wine is poured in, O let the old bottles break. Thou hast granted me more than ever Thou didst grant to any prophet upon earth; therefore exalt me to Thy saints in heaven. (Bishop Hacker.)

Seeing the invisible

Blessed were the eyes both of his soul and body: his bodily eyes did see the happiest sight in heaven and earth, but the eyes of his soul did respect that which is invisible. (Bishop Hacker.)

Christ embraced

He comes with much impotency and weakness, to be presented in the Temple, and to be redeemed after the custom of the law, with five shekels of silver, but He will redeem us both from the bondage of the law, and from the bondage of sin, with the five wounds of His body. If such salvation as this were only to be glanced upon perfunctorily, this sage Israelite would have been contented to have seen Him, and rested there; but forasmuch as we must incorporate our Saviour in our souls, and endeavour that there be a real union ‘twixt Christ and us: therefore in the verse before my text, Simeon took up our Saviour into his arms, and St. John makes that a great mystery of his own, and his brethren’s happiness, that their hands had handled the Word of Life. This doth not only betoken faith, but exceeding love; we hug them in our arms whom we have in dear estimation, we catch them in our arms, as if we would grow together: so if we love the Lord sincerely, we are one with Him, and He with us; we dwell in Him, and He in us. (Bishop Hacker.)

Old age

If any are entitled to a peaceful departure, it is those who, like the aged Simeon, have passed through not only the springtime and summer of life, but also through its autumn and winter. To few is it given to do this. For most of us, life closes before old age brings its burdens, its sorrows, or its triumphs. Stern, indeed, is the task which old age imposes upon those who enter her service. The departure of one friend after another, till all the companions of earlier and later years have disappeared, and one belongs to a generation not his own; the gradual failure of the faculties in which have lain the joy and pride of life; the conscious enfeebling of mind and body alike; the defeat, and often the entire reversal, of all one’s dreams for the progress and happiness of the race; and the adoption by the world of manners and fashions repugnant to every instinct in which one has been reared,--what trial has youth or manhood to compare with these? All the more beautiful is it, then, when the approach of old age, far from chilling heart or soul, touches life with a more radiant light than had belonged to it before, and brings the powers to a certain dignified maturity; reminding one of the lingering days of Indian summer, when, just as we have ceased to look for sunny skies, and are prepared for November’s chilly air, and have bade farewell to the last of the roadside flowers, a soft and dreamy haze falls upon the landscape, coming as if from another clime, and bringing with it a loveliness with which spring and summer can hardly vie. Sometimes, old age seems to loss its withering touch entirely, and, instead of blighting, to bring the intellectual powers to their highest vigour. The wisdom of experience, the deepening insight, into truth, ant stronger habits of independent judgment come to aid the mind or will and make them capable of their best work. It brings often a beautiful spirit of tolerance. Through many years of waiting and watching, they have learned the lesson, not of despair, but of hope. They have discovered that human systems are transient, the eternal truth and right abiding. The activity of younger minds, instead of awakening jealousy or discontent, moves their admiration, as the poor cripple or worn invalid looks admiringly upon the agile movements of children at their play, and marvels with longing, yet with pride, at his companion’s prodigal activity. The years, as they have passed, have taught them charity of judgment and confidence in men’s nobler motives. Youth, as we know, is almost of necessity one-sided and limited in its judgments, and liable to bitter prejudices. Again, old age brings not only tolerance and breadth: it brings also, at times, in its rarer manifestations, a vivid and living interest in passing events, which more than makes up for the forced inactivity which age imposes. If they cannot themselves share in the world’s activity, they rejoice that others should. Removed from the toil and scenes they love, they find their compensation in living in the efforts and experiences of younger souls, whose life is still before them. No hearts so young, no hopes so immature, but their sympathies are enlisted for them. Men marvel at their cheerfulness and unfailing animation, little knowing that they have learned the secret of perpetual youth. Where the affections are fresh and the sympathies warm and comprehensive, old age may touch the head with frost and leave furrows upon the brow, but it cannot reach the heart. Again, age seems to bring to those who know how to meet it a more serene and undisturbed happiness than belongs to any other period of life. Happy old age, I suppose, is that which has accumulated resources during its active years sufficient for its years of inaction. It has a full mind. It has thronging memories of a busy past. It has the remembrance of eager and serious effort while effort was possible. It has mental as well as physical faculties which bear witness of thorough use, and which have earned for themselves the right to repose. It has vital sympathies enlisted so long in great interests as feel still the glow of their old enthusiasms. Then come the composure, the peace, the dignity, which often make old age so winning and attractive. The din of life is far away. Its rancours and enmities have lost their sting. What dignity and grace it lends to the home! How much more, even in its infirmities, it adds to the life around it than it can possibly receive from it; not simply through whatever is venerable in its aspect or demeanour, but rather through the gentle bearing and tender sentiment which it calls into being, and without which our lives would be bare and rude indeed I What can be a better training for childhood than to grow up by the side of venerable forms, whom all are treating with honour and respect? What more refining influence, as one advances in years, than the tender solicitude, the loving care, the gentle deference, which it is the privilege of youth to offer to age? If age would be weary and solitary without youth at its side, youth would certainly be raw and uncouth without the softening presence of age. (E. H. Hall.)

A martyr’s death-song

These words have been the triumphant death-song of true martyrs. One of them, in the fourteenth century, Maximilian Hostialick, told the officer on the scaffold that he would repeat the song of Simeon, and then the executioner might do his duty. He accordingly lifted up his voice: “Lord, now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation”; and then fell the blow that severed his head from the body. (A. C. Thompson, D. D.)

Peace of a dying Christian

Joseph Addison, the renowned author and linguist, after enduring much physical suffering with fortitude, sent for the young but dissipated Lord Warwick. He came and said, “Dear sir, you sent for me. I believe and hope you have some commands. I shall hold them most dear.” “See,” said the dying saint, “in what peace a Christian can die!” and breathed his life out like a sleeping infant.

Christ immediately known and embraced

Simeon knew Christ as soon as he saw Him, and embraced Him as soon as he knew Him, and enjoyed Him as soon as he embraced Him. So some know the Word of God as soon as they hear it, and believe it as soon as they know it, and feel the comfort of it as soon as they believe it; but others hear it as though they heard it not, like deaf adders, that stop their ears at the voice of the charmer. (H. Smith.)

Prepared

For there was nothing which had not a tongue to speak for God. Everything was prepared for Him before He came to be revealed. He came not in the beginning nor in the ending. He came not in the ending, that we which come after Him, might long for His second coming. He came not in the beginning, because that such a Prince as He should have many banners and triumphs before Him. He came not in the beginning, because the eyes of faith should not be dazzled in Him, and lest they which should live in the latter times should forget Him and His coming, which was so long before; even as you forget that which I have said as soon as you are gone hence. He came not in the beginning, because if He had come before man had sinned, man would have acknowledged no need of a physician; but He came when man had sinned, and had felt the smart of sin. For when they were cast out of Paradise, they ran unto Christ, as the Israelites did to the serpent. He came not in the beginning, but in the perfect age of the world, to show that He brought with Him perfection, perfect joy, perfect peace, perfect wisdom, perfect righteousness, perfect justice, perfect truth; signifying thereby, that notwithstanding He came in the perfect age thereof, yet He found all things imperfect (H. Smith.)

The waiting of Simeon

Simeon also waited or the consolation of Israel, until he had embraced in his arms Him whom he so long longed to see and feel. How many waiters be there in the world, yet few wait as Simeon did; but some wait for honour, some for riches, some for pleasures, some for ease, some for rewards, some for money, some for a dear year, and some for a golden day, as they call it; but Simeon waited, and expected with many a long look, until he had seen and embraced Christ Jesus, the light of the Gentiles, the glory of Israel, the salvation of all that with a faithful and zealous affection and love do wait for His coming, to the comfort of the afflicted, and to the terrifying of the wicked and the ungodly, which have not already waited, neither embraced Him, as Simeon did. (H. Smith.)

Desiring death

May not any man desire death? May not the fastened ship in a strange land desire to be loosed, to hasten to his longed-for port at home? May not a man imprisoned amongst bitter enemies desire to be set at liberty, to return to his own country, in freedom to live amongst his sweet friends? Are we not strangers here, and by unpeaceable, most deadly enemies, our own flesh, the world, and the devil, held prisoners in the chains of sin and manifold infirmities? and is not our home heaven, and the saints and angels our most dear friends? No marvel, then, that Simeon here desireth to be loosed, or let depart. (H. Smith.)

Spiritual intimations

“And it had been revealed unto him by the Holy Spirit, that he should not see death, before he had seen the Lord’s Christ.” This pre-intimation, be it observed, was not a mere presentiment; it was a direct revelation by the Holy Spirit. Yet, if Simeon had been questioned about it any time before this memorable day in the Temple, I doubt whether he would have affirmed that he was conscious of having received any distinctively supernatural communication. He probably would have answered: “I have a strong conviction that I shall not die until I behold the Consolation of Israel.” However this may have been, I believe that something like this has often occurred in the history of the Church, and may often occur again. Although the Holy Spirit is a supernatural being, yet, generally speaking, He acts so naturally on our feelings and expectations that we are not distinctly conscious of being under His influence. Who shall venture to affirm that those strong presentiments which we sometimes have--for example, concerning the conversion of children or kindred, or the restoration to health and home of far distant sick friends--may not be intimations to us by that Holy One who is emphatically the comforter and teacher and guide and helper and inspirer of His people? If the Holy Spirit can act on us in respect to duty, as we believe He does, why cannot He act on us in respect to desire and foresight? But let us not imagine that every presentiment is His impulse. How often are our saintliest and intensest expectations disappointed! Blessed are we if, like the patriarchs, we die as well as live in faith, although we have not received the promised blessings, but only seen them, and greeted them from afar. In all events, no one who has ever heard the glad tidings need die before he has in the truest sense seen the Lord’s Christ. (G. D. Boardman.)

Coincidences

“And He came in the Spirit into the Temple.” The Holy Spirit then not only revealed to Simeon that he would not die before he had seen Jehovah’s Anointed: the Holy Spirit also prompted Simeon to visit the Temple the precise hour the Divine Babe was to be brought in. Ah, little do we imagine how many of the blessed coincidences of life are really arranged by that Holy One under whose administration we are living. Little did Simeon, although looking for the Consolation of Israel, imagine that he would see the Lord’s Christ that day in His Temple. Little did Joseph and Mary imagine that on that day the Divine Babe would receive such reverential salutation. Little did Cornelius in Caesarea and Peter in Joppa imagine that the Holy Spirit was arranging for them an interview momentous in consequences. Little did Philip and the treasurer of Ethiopia imagine that they would meet each other on the desert way between Jerusalem and Gaza. Little do we imagine that many of the so-called accidental conjunctions of life are really the gracious arrangements by One who, hidden behind earth’s thrones and nature’s laws, is administering the affairs of the universe in the interest of Christ and Christ’s Church. When will the world and the Church learn that Almighty God is Ruler as well as Maker? The character of Jesus Christ is the universal, infallible prober. The same lancet which lays bare the healthy nerve, lays bare the diseased. The same glad tidings which disclosed and saved a Simon Peter, disclosed and doomed a Judas Iscariot. Jesus Christ is the touch-stone of human hearts. And, first, we cannot but be impressed by the universal welcome which greeted the infant Jesus. Toil welcomed Him in the adoration of the shepherds. Intellect welcomed Him in the adoration of the wise men. Infancy welcomed Him in the adoration of the unborn son of Elisaheth. Old age welcomed Him in the adoration of Simeon and Anna. And well might all classes thus welcome Him; for He is the Son of man, and so the Christ for all men. Secondly, nothing is more beautiful than a Christian old age. For it brings, as it did to Simeon, three beautiful things. First, it brings depth of spiritual insight: Simeon took the Child into his arms, and blessed God, saying, “Lord, mine eyes have seen Thy salvation.” Secondly, it brings catholicity of spirit: “Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all; a light for revelation to the Gentiles, and the glory of Thy people Israel.” Thirdly, it brings peace in view of death: “O Lord, now lettest Thou Thy servant depart in peace.” The truth is, age does not depend on years. Some are old at twenty, others are young at ninety. As the poet sings:

“We live in deeds, not words; in thoughts, not breaths;

In feelings, not in figures on a dial:

We should count time by heart-throbs.

He most lives ho thinks most, feels the noblest, acts the best.”

Age is far more a matter of indolence, and uselessness, and ennui, than of chronology. And a Christian old age is ever youthful. (G. D. Boardman.)

Character and privilege of Simeon

I. HIS PERSONAL, PIETY. Who is the devout man? The answer is brief. It is the man who, in consequence of inward, spiritual illumination, entertains correct views of God--of God’s nature, character, government, worship, and grace; and who habitually feels, acts, and lives under the living influence of these views. It is the mart who has respect to God in all things; it is he who inherits and exhibits the moral glories of the great Father, walks in serene fellowship with Him in a world of storms, and lives and moves in His everlasting love. The devout man prays to his God in secret, makes His Book the reason and rule of duty, leans upon His kind arm when sorrows darken his path, and endeavours everywhere and always to glorify His holy name. But Simeon was not only devout, but also just. And who is the just man? The scriptural idea of him is vast and comprehensive. A just man is one who is universally right--right as to his condition, and right as to his character. His faith, his principles, his practice, are all right. Having accepted the Divine method of salvation, he is treated as though he were just; the Lord imputeth no iniquity to him. Having received the Divine Spirit, he is become actively just towards himself, his race, and his God. In law he is righteous: in life he is righteous. Such is the general idea the Bible gives of a just man. But, in the text, the phrase has evidently a limited signification. It denotes social rectitude. To be just to our fellow-men is to recognize, and, as far as we can, to protect their rights, civil, mental, religious. Now, between these distinct virtues there is an essential connection. They never do, they never can, exist separately. Strictly speaking, they are only two manifestations of the same thing. It is human holiness embracing at once the finite and the infinite as the spheres of its action. Men would sever devotion and morality; but the thing is impossible. Facts as well as philosophy prove it so. How can a truly devout man be unjust? And how can a just man be yet so unjust as to neglect his God? The two virtues we speak of, then, necessarily co-exist. But although these two qualities never exist independently of each other, yet it is a matter of fact, that in many a good man they are far from being equally developed. One man is very devotional as to the current of his thoughts, associations, feelings, hopes, and desires, and yet very defective, to say the least, in the discharge of his social obligations. Another man is remarkably exact, punctual, and conscientious in all his relative duties, who nevertheless is, or appears to be, very careless and cold in the offices of devotion and in the higher exercises of religion. How is this? In the history of practical godliness are four things which it would be well to remember: that different men excel in different virtues; that the same men excel in different virtues at different periods of their history: that in no man do all the virtues shine with equal radiance; and, finally, that the best of men are far from perfection here. Thus we have glanced at the virtues of Simeon; their nature, development, and mutual relation. In him they shone beautifully and harmoniously. His love to God produced universal propriety of conduct towards men; and that is what I would call true religion.

II. I now proceed to notice THE PUBLIC SPIRIT OF SIMEON. That is beautifully expressed in these words--“Waiting for the Consolation of Israel.” He was not only a just and devout man, but he was also writing for Him who was to be Israel’s consolation and glory and the Gentiles’ light. Simeon was not a man of a narrow, contracted, selfish mind. Oh! no. His thoughts, desires, solicitudes, and hopes were not limited to himself, nor to his own nation; his heart burned for the public good; he was an observer and interpreter of public events. Through the Divine medium of prophecy he surveyed the far-spread scenes of futurity. He had long waited for the day of the Lord: at last it sweetly dawned upon his hopes. Faith and prayer ever wait for those eras of light and renewal, by a succession of which God has promised to draw humanity nearer and still nearer to Himself. Simeon waited for the coming of Messiah: expectation was the habitual attitude of his spirit; it was the theme of his conversation; the breath of his prayers; the bright beam that ever cheered the long path of his pilgrimage. In the teachings of the synagogue, in the sacrifices of the Temple, in the changes which were passing over the institutions of his people, the devout patriarch saw the prophetic signs of the Son of man. His constant waiting for Christ kept his affections in a state of healthy excitement, spiritualized his piety, shed an unearthly lustre around his general character, and raised him far above the men of his age. Simeon gives three distinct views of Jesus. He refers to Him as the object of human hostility; as the cause of great moral revolutions; and, finally, as the source, the Divine source, of spiritual blessings.

1. The text refers to Christ as an object of human enmity, as a sufferer. He was to be a “sign to be spoken against”--the mark of evil men and evil spirits.

2. Simeon pointed to Jesus as the cause of great moral revolutions. He was to be “for the fall and the rising of many in Israel”--“the thoughts of many hearts were to be revealed.” Here two great effects are attributed to the presence of Jesus on earth; a revelation of human thoughts, and a revolution in human affairs. One of the mighty works which Jesus came to accomplish was to set men to think--to think with freedom, earnestness, and force; and this He actually did to an extent before unknown. His aim was not to affect the mere surface of our nature, to alter only its moral forms and fashions; but to send His influence down to its very centre. He set mind in motion; He touched the mysterious springs of its power: and this He did by the conjoined influence of two things--His truth and His character. Both these were original, perfect, Divine. The impulse which He thus imparted to our nature has been deepening and widening ever since. He originated a succession of improving changes which can no more be stopped than the course of the stars. The living power of the gospel, by rousing humanity to action, elicited its true character: opposing elements were set in commotion; the good and the evil rose to the surface; and thus “the thoughts of many hearts were revealed.” Simeon foresaw also that the Holy Child would be for the fall and rising of many. Here, again, we meet another wonderful principle--we say principle--for risings and failings in our world are not mere accidents or chances, but events regulated by a fixed law; and that law is administered by the Divine Mediator. We fancy we can see emblems of these moral changes--these risings and failings--even in the material world. The motions of the heavens--the processes of matter everywhere around us--the revolutions of the seasons--continually remind us of them. This revolutionary principle seems to be in constant operation in the government of our disordered race. It pervades the internal and the external history of humanity; it presides over all the alterations which take place in the ideas, the characters, and the institutions of men. How very remarkably was its energy displayed during the first age of Christianity. Then truth rose higher than it had ever done before: then error and ignorance began to fall; and, blessed be God! they have been falling and falling and falling ever since. Then the old schools of religious teachers fell; and a new one rose under the inspirations of Jesus, which is one day to fill the world with its doctrine. Then the first covenant disappeared, to give place to a better one. Then, in a word, the ancient Church fell, and the new rose into being; and the rise of this new society was one of the grandest results of Christ’s descent to our earth; it was, if we may be allowed the expression, the incarnation of one of the sublimest ideas of the Son of God.

3. Simeon speaks still more definitely of the Saviour. He represents Him as the source of all spiritual blessings. Three precious gifts, he predicted, would flow from this Divine Fountain; light, consolation, and glory. He is the light of men. We have already spoken of Christ as the quickener of mind: we must not forget, however, that the great instrument He employs is truth. Having thus meditated a little on the personal holiness of Simeon, and on his enlarged view of Jesus as the Saviour of the world, let us for a few minutes look on the glory that was shed on his latter end.

I. He was permitted to embrace the Holy Infant. He had been studying the predictions and types of the law; he had been long waiting for the Wonderful One, to whom they pointed; and now he was blessed with His presence. “Then took he Him up in his arms, and blessed God.” As he took the Incarnate One into his arms, the sunshine of heaven broke upon his soul: as he pressed Him to his heart, ideas, emotions, and beatitudes unutterable at once overwhelmed it like a flood, and before he uttered a word of gratulation to the blessed mother, he turned to God, and breathed his praises there: he blessed God. Oh! there are hours when the heart is too full to speak to any but its God. What a dreadful thing it is to see death before we see Christi See death we all must--we all shall, and that soon; perhaps unexpectedly. But have we seen Christ? Have we embraced Christ? Have we, by faith, seen the Divine grandeur of His person, the transcendent excellence of His character, and the preciousness of His cross, as the medium of pardon and the means of perfection?

II. Simeon was willing--I may say more--he was desirous to die. “Lord,” said the happy man, “Lord, now lettest Thou thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation.” This is a comprehensive sentence, and admits of a copious interpretation. First, with what calmness he viewed death. To him, it was only the letting him go--the departing from one place for another, and a better. I have seen, he said, all that is worth seeing in this narrow shadowy sphere; I have seen what I was most anxious to see; now let me be loosed, that I may soar to the world of the blessed. Again: he viewed his death as being entirely under the control of God. How soothing and sustaining this idea of death. The time, the place, the circumstances of our departure, are all preordained by our Father’s love.

III. Finally, he viewed the last scene as overspread with peace. “Now lettest Thou Thy servant depart in peace.” The departure of the just is peaceful. He has peace with heaven, with earth, and with his own nature. (Caleb Morris.)

The Song of Simeon

I. Let us notice THE OCCASION of these words. It is an affecting circumstance, that although our Lord came to abolish the whole ceremonial law, He himself submitted to it all. The object of this visit to the Temple was twofold. It was, in the first instance, for Mary’s purification. Wonderfully, brethren, amidst all His mercies to us, does s holy God keep up the remembrance of our sinfulness, and command us also to keep it up. We cannot even show our gratitude, lay a thank-offering upon His altar, without approaching His altar in the character of sinners. A grateful heart and a contrite heart must go together. Another object was accomplished by this visit. To keep up the remembrance of His mercy in sparing the sons of the Israelites when those of the Egyptians were destroyed, it was the command of God, that in all succeeding generations, the first-born of Israel, both of man and beast, should be considered as His property. “Sanctify to Me,” he says, “all the first-born, it is Mine.” The child was to be brought to the Temple as an acknowledgment of God’s right to him, and then, after the appointed sum was paid and certain ceremonies gone through, he became free. And this is the ground on which we rest the honour that we pay to our Christian sacraments. They are no more in themselves than the long abolished ceremonies of the Jewish Temple, but, like those ceremonies, they are of Divine appointment, and, according to the example of our Saviour Christ, we will revere them. We may now place before us the scene connected with the text. We must conceive of Mary, her own purification over, as standing in the Temple with the ministering priests before her and a company of other worshippers around her. And then we must imagine an aged man approaching, gazing for a moment at the heavenly Babe in her arms, then taking it into his, and, with a look upwards, bursting forth in the hearing of them all into this happy song.

II. Let us consider the HAPPINESS HE EXPRESSES IN IT. We feel at once that it is happiness he expresses, not that overflowing of delight and joy which we see in Mary at Elisabeth’ door, but a calm, subdued happiness; the happiness of one who has been long accustomed to strong emotions, and knows how to govern and restrain as well as indulge them. We are not told that Simeon was an old man, but it is probable from the narrative that he was so, and his happiness seems to be the happiness of old age, less lively and exuberant than that of youth, but as heart-felt and deep or deeper, and, like deep waters, quiet and serene. But in what did Simeon’s happiness consist?

1. In praise for a blessing given. “He took Him up in his arms, and”--what? gave utterance at once to the joy that thrilled within him I When some of us have a mercy sent us, we must welcome it, we say; have a little time allowed us to feel that it is ours, to examine it, and delight ourselves in it. Then comes late and slow the thought, that we owe this mercy to a gracious God, and must thank Him for it. But this is because our joy in our mercies is not holy joy. Holy joy is like the joy of heaven--its natural language is praise, and its happiest language is praise. Blessings become sweeter to us when they draw forth our praise. And it is this looking on Christ as a Saviour provided for us by the everlasting Jehovah, that leads the soul to feel so thankful for Him and rejoice so much in Him.

2. A hope realized was another part of Simeon’s happiness at this time. The history represents Simeon to us at first as under the influence of hope.

3. There was yet something more in this man’s happiness--delight in a glorious prospect opened to him. Let God give the real Christian what spiritual blessing he may, he immediately longs for more. The blessing he has received seems to bring into his view other blessings, and to kindle his desires for them. With him, therefore, hope realized is a new impulse given to hope.

III. Let us now endeavour to draw from his happiness SOME USEFUL INSTRUCTION FOR OURSELVES. And in doing so, we must regard ourselves, brethren, as dying men. Simeon speaks here as a dying man. Job, Elijah, Jonah, all cried out, “Let me die,” but they were some of the very worst words these men ever uttered. They were tired of God’s dealings with them, weary of the discipline or the work He had allotted them, and they wanted to get away from them. Bring your desire for death then, just as you would bring any other feeling, to the standard of God’s Word. It tells you that if it is a holy desire, it is the desire, not of a wretched, but of a happy hour. It is the strongest when the soul’s happiness is the greatest. It springs no more from the ills than from the joys of life. It tells you that Simeon’s happiness in the prospect of death was happiness in a Saviour. “Mine eyes have seen Thy salvation,” explains it all. And you must understand this, and fully understand it, before you can participate in Simeon’s peaceful feelings. Sin is the sting of death. It is guilt on the conscience that makes death so terrible to man. And then, brethren, how shall we look on death? Prospects will open before us, feelings will arise within us, so elevating, that we shall care no more for it, than the eagle cares for the fog or the cloud through which it is piercing to get to the sun.

I am going to my Saviour, we shall say, and what matters to me the darkness, or roughness, or loneliness, of the road which leads me to Him? Once with Him, I shall never feel lonely again. (C. Bradley, M. A.)

In entering upon our subject this morning, we shall notice in the first place, the character of Simeon; secondly, his proclamation; thirdly, his desire.

I. THE CHARACTER OF SIMEON. This is set forth in the first verse of our text--“And behold there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the Consolation of Israel, and the Holy Ghost was upon him.” First, as to his justice. The former of these expressions, “and the same man was just,” has reference to his conduct towards men; the latter stating that he was “a devout man,” has direct reference to the feelings of his mind towards his God. Again, there is reference to his faith. “He was waiting for the Consolation of Israel.” This was a name given to the Messiah by those Jews who expected and most anxiously looked for His approach. Again, there is a reference to his gifts--“The Holy Ghost was upon him.” This is not intended merely to imply that he was a partaker of the influences of the Holy Spirit, which perform morally a renovation of the mind; but that he was also the subject of that sacred revelation which we find spoken of in the twenty-sixth verse--“And it was revealed unto Him by the Holy Ghost, that he should not see death before he had seen the Lord’s Christ.” This holy man of God was the partaker of the same mighty agency which characterized the ancient patriarchs, prophets, and seers.

II. But we pass on to notice in the second place, HIS PROCLAMATION. Simeon was under the influences of the Holy Spirit, as mentioned in the twenty-sixth verse; and we find it was at the very moment, when the infant Saviour was brought into the Temple to receive according to the custom of the law, that he came also by the Spirit into the Temple. His inspiration now assumed a character of sublimity not to be Bur passed; and he makes dignified proclamation of the incarnation of man’s only salvation; he calls Him “a light to lighten the Gentiles, and the glory of Thy people Israel.” We shall consider under this part of our subject--

1. The nature of the work which the Lord Jesus Christ was ordained to accomplish.

2. Again, we notice, that the salvation of man, as a salvation from the guilt and punishment of sin, is a position to be maintained--that this salvation has been accomplished by the atonement of the Cross, is a principle firmly to be upheld--and that the denial of this is unbelief, shutting out all heavenly mercy, and exposing the soul, without any refuge, to a fearful looking for of judgment and fiery indignation.

3. We notice again, not only the nature of the work that the Lord Jesus Christ came to accomplish, bat also the extent to which it is to be carried. “Which thou hast prepared before all people.” We pass on from the character of Simeon, and his proclamation, to consider, thirdly, HIS DESIRE. “And He came by the Spirit into the Temple, and when the parents brought in the child Jesus, to do for Him after the custom of the law, then took he Him up in his arms, and blessed God, and said, “Lord, now lettest Thou Thy servant depart in peace according to Thy word, for mine eyes have seen Thy salvation; which Thou hast prepared before the face of all people, a light to lighten the Gentiles, and the glory of Thy people Israel.” First. He had no other object left to wish to live for on earth. It must have been an interesting sight, for those who were living under the Jewish economy, to see the Messiah in person; and then no doubt many of them, having seen Him who was to be the end of their law for righteousness unto them, wished to see nothing more in the world. Hear the tradesman, when he has made a provision for his family, has set them forward comfortably in life, and has gained all the advantages he could desire from commerce, then he thinks he can die in peace. Hear the philosopher, when he has made grand discoveries in philosophy, and has succeeded in tracing the dependence and fixing the boundaries of what was considered incomprehensible affinities--when he can define unknown properties, and has fully developed the relations of cause and effect, he thinks he has nothing more on earth to accomplish, and he can die in peace. Hear the statesman, when he has brought certain principles of government to work harmoniously together--when by his eloquence and energies he has placed his favourite politicaltenets in a commanding situation, and has effected his long-wished-for purposes, he thinks he has nothing more to do on earth, he now can depart in peace. Hear the warrior, if he can gain the victory over the enemy--if he can entwine around his martial brow the wreath of undying laurel--if he can emblazon his name on the records of fame, and achieve for himself a corruscation of splendour and military renown that will light up his monument in future ages, he thinks he can die in peace. So you may well imagine that Simeon, who had been waiting anxiously for the appearance of the Messiah, whose mind had been goaded, as it were, with many an anxious desire for His manifestation, when he now beheld Him who was the joy and consolation of Israel, should have nothing more to live for below, but should wish to depart in peace. Secondly. It will be seen that now there was the dismissal of all his doubts and fears, and the completion of all his hopes for eternity. There was in Simeon great faith; but now faith was consummated in the possession of the thing hoped for. (J. Parsons.)

Men generally unready to die

He says, Now let me depart; he desires no delay. Many would rather say with the Psalmist, O spare me a little, that I may recover my strength before I go hence, and be no more seen. Grant me leisure to settle my affairs, to provide for my family, to examine my conscience, and to put myself in a condition to appear before Thee. But Simeon was not like others, who usually want to put off that evil day. If they could have their choice, there would be no period of life in which they would not have some plea to defer the payment of this debt to nature, and say to death, as the evil spirits said to Christ, Why art thou come to torment us before the time? How many of those pleas can the hopes and fears of vain men invent and set forth to the best advantage? Some would remonstrate that they are young, and that it is a sad thing to be taken off in the flower of their age; others, that they have children, and could wish to see them settled, and in a fair way of prospering; others, that they are engaged in undertakings useful to themselves and their families; others, that they hope to do considerable service to religion or to civil society, to the Church or to the State. Simeon is moved by none of these considerations: he desires not a respite and a reprieve to a distant day, not even to the morrow. Now, says he, let Thy servant receive his dismission. (J. Jortin.)

James Hervey

James Hervey, the English divine, died on Christmas, 1758. Having thanked his physician for his kind attentions, he exclaimed, with holy exultation, “Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation!” He added, “Here, doctor, is my cordial. What are all the cordials given to support the dying in comparison with this hope in Christ Jesus?” So saying he closed his eves, and sang his Christmas carol in paradise. We shall bless God’s holy name as we make our Christmas communion to-day, for all His servants who have departed this life in His faith and fear. May He give us grace to follow the good examples thus set before us!

Mine eyes have seen Thy salvation

God’s salvation

I. God’s salvation, as the object of view of which Simeon speaks--“Mine eyes have seen Thy salvation.” What is it? God’s salvation. Then it must be worthy of Himself. Is it God’s salvation? Then it is adapted to man’s ruin. Is it God’s salvation? Then it secures a whole revenue of praise and glory to His great name. Is it God’s salvation? Then man has no band in it. Is it God’s salvation? Then it is like the altar which God commanded Moses to build--“If thou lift up a tool upon it, thou hast polluted it.” Is it God’s salvation? Then it originates with Him; it is accomplished by Him; it is imparted by Him; it redounds to His own glory; in the experience and eternal blessedness of those whom He saves.

II. Let us pass on, in the second place, to notice the nature of the sight. “Mine eyes have seen” it. There are men now in the professing Church who see clearly with the mental vision, but without faith. I was once told by an avowed infidel, who had read the Bible a great deal, but whose eyes the god of this world had blinded, “Well, sir, I am brought to the full conviction, that if the Bible be true, your view of it is the right one.” Now, he “saw” it. I merely name this to show you that there is such a thing as seeing it without its being a saving sight. I wish my hearers to come to an investigation of this. When Simeon said, “Mine eyes have seen,” it was not a desultory, nominal statement of things, as if his eyes had seen a babe only. He saw beyond that. You may have seen some volumes of theology very clearly written, and setting forth the salvation of Christ Jesus with scriptural accuracy; you may say that its arguments are quite irresistible, and be brought to see that they are so; but that is quite a different thing from the sight intended in my text--“Mine eyes have seen.” This is the view which faith takes of Christ. And the view that faith takes of Christ implies that faith exists. Moreover, faith views in the official character and work of Christ the relationship that renders the Head and the members one. Moreover, while faith views this precious, glorious Christ in the dignity of His Godhead, in the perfection of His manhood, and in His official character, it goes on to gaze, saying, “Since mine eyes have seen--I may see much more,” and examines minutely into the mystery of godliness. Again, it is not only the view which faith thus takes, but this view is by attraction. “I, if I be lifted up, will draw all men unto Me.” And whenever faith is indulged with a vision of Christ so as to behold in Him all that the poor sinner needs for time and eternity, there is a drawing, a mighty attraction, a desire to come closer to Him, just as in nature, when we are attracted by an object at a distance which appears very beautiful, but scarcely discernible, we desire to approach nearer, and the more clearly we see the object, and the more beautiful it appears, the more vigilantly we draw near to have clearer and clearer views of it. Pass on to mark that the teachings of the Holy Ghost are essential to this. Hence our beloved Lord said, “The Spirit of truth shall take of Mine, and shall show it unto you;” and “He shall testify of Me.”

III. The effects which follow. I am sure that every poor sinner who gets a glimpse of Christ will wonder; wonder at the provision and gift of such a Saviour; wonder at the very name He bears; for His name is “Wonderful.” Mark also, that when this sight of Christ is realized, objects terrene are thrown quite into the shade, trampled upon and entirely lost sight of. One thought more, and I will draw to a close. When all objects beside are thrown into the shade, and everything terrene is lost sight of for the time being; when faith has full scope, it seems as if they were all for awhile removed, and our heavenly felicity begun upon earth. (J. Irons.)

“Thy salvation”

As soon as a truly-awakened soul sees Jesus, though it be but the beginnings of Him, it recognizes Him; it recognizes the hem of His garment, and the print of His feet. Though the Lord be seen only as an Infant, and the heart’s idea of Him is very incomplete, yet He is perceived to be the Incomparable One, and the soul cries out, “He is all my salvation and all my desire.”

I. We learn from Simeon that CHRIST IS SALVATION. Not only a Saviour, but Salvation itself. And the only Salvation. And God’s Salvation. You have salvation in every aspect of it, and every form of it, as soon as you have obtained Christ. You must trust Him in everything and for everything.

II. CHRIST IS TO BE TAKEN UP INTO OUR ARMS AND TO BE LOOKED AT.

1. A grasp of faith.

2. A grasp of love.

III. WHEN CHRIST IS TAKEN UP INTO THE ARMS AND LOOKED UPON HE HAS A WONDERFUL EFFECT.

1. Waiting is ended.

2. Simeon was excited to praise the Lord.

3. Now that he had seen the Lord’s Christ, he desired to close his eyes upon all else. I have heard of stone who have looked on the sun unadvisedly, till they could not see anything else; but his I know, that he who looks on Christ becomes blind to all rival attractions. If these eyes have once seen the salvation of God, it looks like sacrilege to set them upon the base things of time and sense. Let the gate be closed through which Jesus has entered; it seems profane to allow a single object belonging to this traitorous world to enter our mind by eye-gate any more. Having eaten the white bread of heaven, we want no more of the husks of earth; having bad a glimpse of the Incarnate God, what is there more to see?

4. He was now prepared to look on death.

5. Ready to behold the glory of God. We must first look at Christ, and when our eyes have been brightened and strengthened by the mild splendours of Incarnate Deity, they will be fitted to behold the King Himself as He sits upon the throne. (C. H. Spurgeon.)