The holy spirit revelation to simeon

THE HOLY SPIRIT REVELATION TO SIMEON
EDITED BY GLENN PEASE
Luke 2:25-29HOLY SPIRIT
Now there was a man in JerusalemcalledSimeon, who
was righteous and devout. He was waiting for the
consolationof Israel, and the Holy Spiritwas on him.
26It had been revealedto him by the Holy Spirit that
he would not die before he had seen the LORD's
Messiah. 27Movedby the Spirit, he went into the
temple courts. When the parents brought in the child
Jesus to do for him what the custom of the Law
required, 28Simeontook him in his arms and praised
God, saying: 29"SovereignLORD, as you have
promised, you may now dismiss your servantin peace.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
A SatisfiedHuman Spirit
Luke 2:25-30

W. Clarkson
There are few more exquisite pictures even in Holy Writ than the one which is
here drawn for us. An agedand venerable man, who has lived a long life of
piety and virtue, and who has been cherishing an everbrightening hope that
before he dies he should look upon the face of his country's Savior, directed by
the Spirit of God, recognizes in the infant Jesus that One for whose coming he
has so long been hoping and praying. Taking him up into his arms, with the
light of intense gratitude in his eyes, and the emotion of deepesthappiness in
his voice, he exclaims, "Lord, now lettest thou thy servant depart in peace....
for mine eyes have seenthy Salvation." Life has now no ungranted goodfor
him to await. The lastand dearestwish of his heart has been fulfilled;
willingly would he now close his eyes in the sleepof death; gladly would he
now lie down to restin the quiet of the grave.
I. THOSE WHO MUST BE UNSATISFIED IN SPIRIT. There is a vast
multitude of men who seek for satisfactionin the things which are seenand
temporal - in taking pleasure, in making money, in wielding power, in gaining
honor, etc. But they do not find what they seek. Itis as true in London as it
was in Jerusalem, eighteencenturies after Christ as ten centuries before, that
"the eye is not satisfiedwith seeing, nor the earwith hearing." All the rivers
of earthly goodmay run into the greatsea of an immortal spirit, but that sea
is not filled. Earthly goodis the salt waterthat only makes more athirst the
soul that drinks it. It is not the very wealthy, nor the very mighty, nor the very
honored man who is ready to say, "I am satisfied;let me depart in peace."
II. THOSE WHO MAY BE SATISFIED IN SPIRIT. Simeonknew by special
communication from God - "it was revealedunto him by the Holy Ghost" -
that he should reacha certain point in the coining of the kingdom of God, that
his heart's deep desire for "the ConsolationofIsrael" should be granted him.
And waiting for this, and attaining it, his soul was filled with joy and holy
satisfaction. It is right for those who are taking a very earnestinterestin the
cause ofChrist to long to be allowedto accomplisha certainwork for him.
Again and againhas the parent thus striven and prayed and longed to see the
conversionof all his (her) children, or the teacherof his (her) class;the
minister of Christ to see the attainment of some pastoraldesign; the

missionary to win some tribe from barbarism and idolatry; the translator to
render the Word of God into the native tongue; the national reformer to pass
his measure for emancipation, or temperance, or virtue, or education, or the
protection of the lives and morals of women or children. And this deep desire
of the heart has been a con- straining power, which has nerved the hand and
energizedthe life, which has brought forth the fruit of sacredzealand
unwearied toil. God has given to these souls the desire of their hearts, and
they have gone to their grave filled with a holy, satisfying peace. So may it be
with us. And yet it may not be so. We may be calledupon to quit the field of
active labor before the harvestis gatheredin. Others may enter into our
labors. But if it should be so, there is a way in which we may belong.
III. THOSE WHO CANNOT FAIL TO BE SATISFIED IS SPIRIT. For we
may be of those who realize that it is in God's hand to fix the bounds of our
present labor, and to determine the measure of the work we shall do on earth.
We may work on diligently and devotedly as those who have much to do for
God and man, yet clearlyrecognizing that God has for us a sphere in the
spirit - world, and that he may at any hour remove us there, though we would
fain finish what we have in hand below. If we have the spirit of Christ in our
service, if we go whither we believe he sends us, and work on in the way which
we believe to be according to his will. we may restin the calm assurance that
the hour of our cessationfrom holy labor is the hour of God's appointment,
and a peace as calmas that of Simeon may fill our soulas we leave a not-
unfinished work on earth to enter a nobler sphere in heaven. - C.

Biblical Illustrator
Whose name was Simeon.
Luke 2:25-35
Readiness forGod's will
New Cyclopaedia ofAnecdote.
"Some years ago," says a lady, "I made the acquaintance of an old peasantin
a little German village, where I for some time resided. He was calledGottlieb,
a name which has the very beautiful signification, 'The love of God.' The old
man was well worthy of it, for if ever heart was filled with love to God and to
all God's creatures it was his. Once when walking I came upon him as he was
stooping to pick up a fallen apple. 'Don't you weary, Gottlieb,' I asked,
'stooping so often, end then lying all alone by the roadside?''No, no, miss,' he
answered, smiling, and offering me a handful of ripe pears, 'I don't weary;
I'm just waiting — waiting. I think I'm about ripe now, and I must soonfall to
the ground; and then, just think, the Lord will pick me up! O miss, you are
young yet, and perhaps just in blossom; turn wellround to the Sun of
Righteousness, thatyou may ripen sweetfor His service.'"
(New Cyclopaedia of Anecdote.)
Waiting for the Lord
Augustus Hare.
Everybody knows and loves the story of the dog Argus, who just lives through
the term of his master's absence, and sees him return to his home, and

recognizes him, and rejoicing in the sight, dies. Beautiful, too, as the story is in
itself, it has a still deeper allegoricalinterest. Forhow many Arguses have
there been, how many will there be hereafter, the course ofwhose years has
been so ordered that they will have just lived to see their Lord come and take
possessionofHis home, and in their joy at the blissful sight, have departed!
How many such spirits, like Simeon's, will swellthe praises of Him who
spared them that He might save them.
(Augustus Hare.)
Waiting for the chariot
Mrs. Cartwright, wife of the famous American preacher, was, afterher
husband's death, attending a meeting at Bethel Chapel, a mile from her house.
She was calledupon to give her testimony, which she did with much feeling,
concluding with the words: "The past three weeks have been the happiest of
all my life; I am waiting for the chariot." When the meeting broke up she did
not rise with the rest. The minister solemnly said, "The chariot has arrived."
Simeon's blessedhope
C. H. Spurgeon.
I. SIMEON'S EXPECTATION.He was "waiting." He did not wish that the
tabernacle of his body might be dissolved; but he did hope that, through the
chinks of that old battered tabernacle of his, he might be able to see the Lord.
II. THE FULFILMENT OF THIS EXPECTATION. He had the consolation
for which he waited, and all the people of God now have it, in Jesus. Buta
little while ago I heard of an ungodly man who had a pious wife. They had but
one daughter, a fair and lovely thing; she was laid on a bed of sickness:the
father and mother stoodbeside the bed; the solemnmoment came when she
must die; the father leanedover, and put his arm round her, and wept hot
tears upon his child's white brow; the mother stoodthere too, weeping her
very soul away. The moment that child was dead, the father beganto tear his

hair, and curse himself in his despair; misery had got hold upon him; but as
he lookedtowards the foot of the bed, there stoodhis wife; she was not raving,
she was not cursing; she wiped her eyes, and said, "I shall go to her, but she
shall not return to me." The unbeliever's heart for a moment rose in anger,
for he imagined that she was a stoic. But the tears flowed down her cheeks too.
He saw that though she was a weak and feeble woman, she could bear sorrow
better than he could, and he threw his arms round her neck, and said, "Ah!
wife, I have often laughed at your religion; I will do so no more. There is
much blessedness inthis resignation. Would God that I had it too!" "Yes,"
she might have answered, "Ihave the consolationofIsrael." There is — hear
it, ye despisers, and wonder, and perish!-there is consolationin Israel. Ah! it is
sweetto see a Christian die; it is the noblest thing on earth — the dismissal of
a saint from his labour to his reward, from his conflicts to his triumphs. The
georgeons pageantryof princes is as nothing. The glory of the setting sun is
not to be compared with the heavenly coruscations whichillumine the soul as
it fades from the organs of bodily sense, to be ushered into the august presence
of the Lord. When dear Haliburton died, he said, "I am afraid I shall not be
able to bear another testimony to my Master, but in order to show you that I
am peaceful, and still resting on Christ, I will hold my hands up;" and just
before he died, he held both his hands up, and clappedthem together, though
he could not speak. Have you ever read of the death-bed of Payson? I cannot
describe it to you; it was like the flight of a seraph. John Knox, that brave old
fellow, when he came to die, sat up in his bed, and said, "Now the hour of my
dissolution is come;I have longed for it many a-day; but I shall be with my
Lord in a few moments." Then he fell back on his bed and died.
III. THE EXPLANATION OF THIS FACT.
1. There is consolationin the doctrines of the Bible. What sayestthou,
worldling, if thou couldst know thyself electof God the Father, if thou couldst
believe thyself redeemed by His only-begottenSon, if thou knewestthat for
thy sins there was a complete ransompaid, would not that be a consolationto
you? Perhaps you answer, "No."Thatis because you are a natural man, and
do not discern spiritual things. The spiritual man will reply, "Consolation? ay,
sweetas honey to these lips; yea, sweeterthan the honeycomb to my heart are
those precious doctrines of the grace of God."

2. There is consolationin the promises of the Bible. Oh! how sweetto the soul
in distress are the promises of Jesus!For every condition there is a promise;
for every sorrow there is a cordial; for every wound there is a balm; for every
disease there is a medicine. If we turn to the Bible, there are promises for all
cases.
3. Notonly have we consolatorypromises, and consolatorydoctrines, but we
have consolatoryinfluences in the ministry of the Holy Spirit.
(C. H. Spurgeon.)
Scripture biography of Simeon
C. H. Spurgeon.
What a biography of a man? How short, and yet how complete!We have seen
biographies so prolix, that full one half is nonsense, andmuch of the other half
too vapid to be worth reading. We have seenlarge volumes spun out of men's
letters. Writing desks have been broken open, and private diaries exposedto
the world. Now-a-days, ifa man is a little celebrated, his signature, the house
in which he was born, the place where he dines, and everything else, is thought
worthy of public notice. So soonas he is departed this life, he is embalmed in
huge fulios, the profit of which rests mainly, I believe, with the publishers, and
not with the readers. Short biographies are the best, which give a concise and
exactaccountof the whole man. What do we care about what Simeon did —
where he was born, where he was married, what streethe used to walk
through, or what colouredcoathe wore? We have a very concise accountof
his history, and that is enough. His "name was Simeon;" he lived "in
Jerusalem;" "the same man was just and devout, waiting for the consolation
of Israel: and the Holy Ghost was upon him." Beloved, that is enough of a
biography for any one of us. If, when we die, so much as this can be said of us
— our name — our business, "waiting for the consolation of Israel" — our
character, "justand devout" — our companionship, having the Holy Ghost
upon us — that will be sufficient to hand us down not to time, but to eternity,
memorable amongstthe just, and estimable amongstall them that are

sanctified. Pause awhile, I beseechyou, and contemplate Simeon's character.
The Holy Ghostthought it worthy of notice, since he has put a "behold" in the
sentence. "Behold, there was a man in Jerusalem, whose name was Simeon."
He doth not say, "Behold, there was a man in Jerusalem, whose name was
King Herod;" he doth not say, "Behold, there was a man in Jerusalem, who
was high priest;" but "Behold!" — turn aside here, for the sight is so rare,
you may never see sucha thing againso long as you live; here is a perfect
marvel; "Behold," there was one man in Jerusalemwho was "just and
devout, waiting for the consolationofIsrael; and the Holy Ghost was upon
him." His characteris summed up in two words — "just and devout." "Just"
— that is his characterbefore men. "Devout" — that is his characterbefore
God. He was "just." Was he a father? He did not provoke his children to
anger, lest they should be discouraged. Was he a master? He gave unto his
servants that which was just and equal, knowing that he also had his Master
in heaven. Was he a citizen? He rendered obedience unto the powers that then
were, submitting himself to the ordinances of man for the Lord's sake. Was he
a merchant? He overreachedin no transaction, but pro-riding things honest
in the sight of all men, he honoured God in his common business habits. Was
he a servant? Then he did not render eye-service, as a man-pleaser, but in
singleness ofheart he served the Lord. If, as is very probable, he was one of
the teachers ofthe Jews, then he was faithful; he spoke whathe knew to be the
Word of God, although it might not be for his gain, and would not, like the
other shepherds, turn aside to speak error, for the sake offilthy lucre. Before
men he was just. But that is only half a goodman's character. There are many
who say, "I am just and upright; I never robbed a man in my life; I pay
twenty shillings in the pound; and if anybody can find fault with my
character, lethim speak. Am I not just? But as for your religion," such a one
will say, "I do not care about it; I think it cant." Sir, you have only one
feature of a goodman, and that the smallest. You do goodtowards man, but
not towards God; you do not rob your fellow, but you rob your Maker.
Simeon had both features of a Christian. He was a "just man," and he was
also "devout." He valued the "outward and visible sign," and he possessed
also the "inward and spiritual grace.
(C. H. Spurgeon.)

The waiting Church
C. H. Spurgeon.
All the saints have waited for Jesus. Ourmother Eve waitedfor the coming of
Christ; when her first son was born, she said, "I have gotten a man from the
Lord." True she was mistakenin what she said: it was Cain, and not Jesus.
But by her mistake we see that she cherished the blessedhope. That Hebrew
patriarch, who took his son, his only son, to offer him for a burnt offering,
expectedthe Messiah, andwell did he express his faith when he said, "My son,
God will provide Himself a lamb." He who once had a stone for his pillow, the
trees for his curtains, the heaven for his canopy, and the cold ground for his
bed, expected the coming of Jesus, for he said on his death-bed — "Until
Shiloh come." The law-giverof Israel, who was "king in Jeshurun," spake of
Him, for Moses said, "A prophet shall the Lord your God raise up unto you,
of your brethren, like unto me: Him shall ye hear." David celebratedHim in
many a prophetic song — the Anointed of God, the King of Israel;Him to
whom all kings shall bow, and all nations callHim blessed. How frequently
does he in his Psalms sing about "my Lord"! "The LORD said unto my Lord,
Sit thou at my right hand, until I make thine enemies thy footstool." Butneed
we stop to tell you of Isaiah, who spake of His passion, and "saw His glory"?
of Jeremiah, of Ezekiel, of Daniel, of Micah, of Malachi, and of all the restof
the prophets, who stood with their eyes strained, looking through the dim
mists of futurity, until the weeksofprophecy should be fulfilled — until the
sacredday should arrive, when Jesus Christ should come in the flesh? They
were all waiting for the consolationofIsrael. And, now, goodold Simeon,
standing on the verge of the period when Christ would come, with expectant
eyes lookedout for Him. Every morning he went up to the temple, saying to
himself, "Perhaps He will come to-day." Eachnight when he went home he
bent his knee, and said, "O Lord, come quickly; even so, come quickly." And
yet, peradventure, that morning he went to the temple, little thinking,
perhaps, the hour was at hand when he should see his Lord there; but there
He was, brought in the arms of His mother, a little babe; and Simeon knew
Him. "Lord," said he, "now lettest Thou Thy servant depart in peace,

according to Thy word: for mine eyes have seenThy salvation." "Oh," cries
one, "but we cannotwait for the Saviour now!" No, beloved, in one sense we
cannot, for He has come already. The poor Jews are waiting for Him. They
will wait in vain now for His first coming, that having passedalready. Waiting
for the Messiahwas a virtue in Simeon's day; it is the infidelity of the Jews
now, since the Messiahis come. Still there is a high sense in which the
Christian ought to be every day waiting for the consolationofIsrael. I am
very pleasedto see that the doctrine of the secondadvent of Christ is gaining
ground everywhere. I find that the most spiritual men in every place are"
looking for," as wellas "hastening unto," the coming of our Lord and
Saviour. I marvel that the belief is not universal, for it is so perfectly
scriptural. We are, we trust, some of us, in the same posture as Simeon. We
have climbed the staircaseofthe Christian virtues, from whence we look for
that blessedhope, the coming of our Lord Jesus Christ.
(C. H. Spurgeon.)
The consolationofIsrael
G. Swinnock.
Piscatorobserveththat "the consolationofIsrael" is the periphrasis of Jesus
Christ; because allthe consolationof a true Israelite, as Jacob's in Benjamin,
is bound up in Christ. If He be gone, the soul goethdown to the grave with
sorrow. As all the candles in a country cannotmake a day — no, it must be
the rising of the sun that must do it, the greatestconfluence ofcomforts that
the whole creationaffordeth, cannot make a day of light and gladness in the
heart of a believer; no, it must be the rising of this Sun of Righteousness.
(G. Swinnock.)
Waiting is goodbut hard service
H. C. Trumbull.

Waiting is often the best kind of service a man can render. Indeed we calla
goodservant a waiter. But it is commonly harder to wait than to work. It was
hard for the children, the night before Christmas, to wait until morning
before they knew what presents they were to have. Yet there was nothing for
them to do but to wait. And if they only would wait, the morning would come
— and with it all that had been promised to them for the morning. How hard
it is to wait for the fever to turn, when we are watching by a loved one's
bedside, and our only hope is in waiting. It is hard to wait from seedtime to
harvest, from the beginning of the voyage to its end, from the sadparting to
the joyous meeting again, from the sending of a letter until its answercan
come back to us. How much easierit would be to do something to hasten a
desired event, insteadof patiently, passively waiting for its coming. It is so
much easierto ask in faith than to wait in faith. The minutes drag while the
response tarries.
(H. C. Trumbull.)
Waiting is harder than doing
Sunday SchoolTimes.
Waiting is a harder duty than doing. In illustration of this compare Milton's
beautiful sonnet on his blindness, and that part of "The Pilgrim's Progress"
which tells of Passionand Patience. JesusHimself had to wait patiently for
thirty long years before He entered upon His mission. In a certain battle a
detachment of cavalry was kept inactive. It was hard for the men to do
nothing but wait, while the fight was going on before them. At last, in the
crisis of the battle, the command was given them to charge, and that body of
fresh men, sweeping downlike a torrent, turned the tide of battle. So, in the
battle of life, waiting is often the surest means to victory. And it is comforting
to know that where we see only the unsightly bud, God sees the perfect flower;
where we see the rough pebble, He sees the flashing diamond.
(Sunday SchoolTimes.)

Patient waiting
Bishop Wm. Alexander.
Those who have read the story of Agamemnon will remember the glorious
beauty of its opening. A sentinel is placed to watch, year after year, for the
beacon-blaze, the appointed signal to announce the taking of Troy. At lastit is
lighted up; on many a hill the withered heath flares up to pass on the tidings
being given; from many a promontory the fire rises in a pillar, and is reflected
tremulously on the ridged waves, till at last it is lighted upon the mountains,
and recognizedas the genuine offspring of the Idean flame. And then the
sentinel may be relieved. Even so it is with Simeon. He is a sentinel whom God
had setto watch for the Light. He has seenit, and he feels now that his life-
work is over.
(Bishop Wm. Alexander.)
Simeon and the child Jesus
E. D. Rogers,D. D.
1. It is saying much for Simeon that he was both a just and a devout man.
These two features of Christian characterare needful the one to the other. A
just man may be rigidly and legally righteous, yet his charactermay be hard
and cold; but a devout man is one of a warmer, gentlerspirit, who is not only
good, but makes goodness attractive. Simeon's devoutspirit adorned his
justice, and his just spirit strengthened his devotion.
2. No Christian grace is finer than the grace that waits for the consolation of
Israel. Waiting higher than working. The passive virtues of the Christian
require and display a greaterfaith and a profounder humility than the active.
To those who waitin faith, submission, and holy living, the consolationof
Israelwill always come.
3. All Christians may not depart in raptures, but they may at leastexpectto
"depart in peace." Manygoodpeople are greatly concernedlestthey should
not be ready to die. If we are ready to live we may leave dying to the Lord.

Simeon's life had been passedin peace with God. In the same peace he was
ready to die.
4. The salvation of Christ is no meagre and limited scheme. It is for all
peoples. Christ is both "a light to lighten the Gentiles," and "the glory of
God's Israel." Before His throne will be gatheredat last "a greatmultitude
whom no man cannumber." "He shall see of the travail of His soul, and shall
be satisfied." But what will satisfyHis infinite heart, if the kingdom of Satan
at last outnumbers His own?
5. Christ has always been"spokenagainst," but Christianity lives, and is
going on in the world "conquering and to conquer."
(E. D. Rogers, D. D.)
Simeon: saint, singer, and seer
F. Hastings.
Simeon's song was the first human Advent hymn with which the Saviour was
greeted, and it has been sung constantly in the Church ever since.
I. Contemplate A SAINTLY CHARACTER.
II. See further THE SAINT'S ANTICIPATION, resting upon
(1)the word of prophecy;
(2)a definite personalpromise (ver. 26).
III. Now think of THE SAINTLY SATISFACTION. Simeonsaw Christ. The
promise was fulfilled. The vision was enoughto satisfy the soul.
IV. Let us listen to THE SAINT'S SONG. HOW honourable was the position
which Simeon occupiedin uttering this song! A long chain of saints, stretching
through the ages,was completedin him. They expected, he realized. They had
all died, not having receivedthe promise, he received. They had only foreseen,
he actually touched Christ. He struck the first chords of that song which has

been takenup already by the ages,and will go on vibrating and increasing in
volume so long as earth stands or heaven endures.
V. THE SAINTLY PROPHECYofSimeon must not be unnoticed. If there is
to be glory, there must also be suffering. He gives a hint of Gethsemane and of
Calvary. A swordwas to pass through Mary's heart. Here is the "first
foreshadowing ofthe Passionfound in the New Testament." It should save us
from surprise that Christianity has had to pass through such vicissitudes. The
Saviour came to His throne by way of the cross, andHis truth will come to be
the one power among men by wayof frequent dispute and temporary
rejection.
VI. THE SAINT'S PREPARATIONFOR DEATHis suggestedin his own
words. There is a tradition that this was his "swan-song"— that he passed
into the other world when he had finished it. More fitting words with which to
die could not easily be found. What a contrastthe dying words of such a saint
present to the words of the worldling! It is said that Mirabeau cried out
frantically for music to soothe his lastmoments; that Hobbes, the deist, said,
as he gaspedhis lastbreath, "I am taking a fearful leap into the dark"; that
Cardinal Beaufortsaid, "What I is there no bribing death?" Men with the
Christian light have met death in another way. When Melancthonwas asked
if there was anything he desired, he said, "No, Luther, nothing but heaven."
Dr. John Owen saidat last, "I am going to Him whom my soul loveth, or
rather, who has loved me with an everlasting love." John Brownof
Haddington could say, "I am weak, but it is delightful to feel one's selfin the
everlasting arms." George Washingtoncouldsay, "It is all well." Walter
Scott, as he sank in the slumber of death, "Now I shall be myself again."
Beethoven, as he could almost catchthe melody of the mystic world, "Now I
shall hear." Wesleycould cheerily meet death with the words, "The best of all
is, God is with us." Locke, the Christian philosopher, exclaimed at dying,
"Oh, the depth of the riches of the goodness and knowledge ofGod!" Stephen
said, "Lord Jesus, receive my spirit": Paul, "having a desire to depart"; and,
"to die is gain." All such utterances accordwith the last words of Simeon.
Inquiry as to the characterof the individual life, hope, and preparation for the
future should be the outcome of these thoughts. Useful and important lessons

all may learn as they contemplate the characterof the venerable Simeon —
saint, singer, and seer.
(F. Hastings.)
Simeon: a sermon for Christmas
E. Bersier, D. D.
Simeon, we are told, waited for the ConsolationofIsrael. In that short but
striking word we discovera thought unknown to the ancient world, and one
which gives the Jewishnation incomparable grandeur. Israelis a people that
waits. Whilst the other nations grow great, conquer, and extend here below;
whilst they think only of their powerand visible prosperity, Israelwaits. This
little people has an immense, a strange ambition; they expectthe reign of God
on earth. Much that was carnal and selfish mixed up with that ambition. But
the truly pious understood in a different way the consolationofIsrael. In their
ease, the question was, before everything else, spiritual deliverance, pardon,
salvation. Yet how few they were who were not tired of waiting! For more
than four hundred years no prophet had appeared to revive their hope. The
strangerreigned in Jerusalem. Religious formalismcoveredwith a winding
sheetof lead the whole nation. The scoffers askedwhere the promise of
Messiah's coming was. Yetin the midst of that icy indifference, Simeon still
waits. Consider—
I. THE FIRMNESSOF HIS HOPE.
II. THE GREATNESSOF HIS FAITH, In a poor child brought by poor
people to the temple he discovers Him who is to he the glory of Israel, and —
something more wonderful still, and wholly foreign to the spirit of a Jew —
Him who is to enlighten the Gentiles. It is the whole of mankind that Simeon
gives as a retinue to the child which he bears in his arms. Neverdid a bolder
faith launch out into the infinite, basing all its calculations on the Word of
God.

III. THE FEELINGS AWAKENED IN HIS SOUL BY THE CERTAINTY
WITH WHICH FAITH FILLS HIM. All these feelings summed up in one —
joy; the joy of a soul overwhelmed with the goodness ofGod, joy which is
breathed out in song. What is the principle of that joy? It is a Divine peace.
"Now lettestThou Thy servant depart in peace." And on what does that peace
rest? On the certainty of salvation. "Mine eyes have seenThy salvation." You
who know this joy, keepit not to yourselves!
(E. Bersier, D. D.)
A representative man
J. Parker, D. D.
Sometimes one man seems to stand as the representative of the whole human
family. It was so in this instance. All the expectations, desire, hope, and
assurance ofbetter things which have moved the heart of man, seemto have
been embodied in the waiting Simeon. His occupationis appropriately
describedby the word waiting. He had probably seena long lifetime of varied
spiritual service, and had passedthrough his full share of human suffering;
and now, with all this discipline behind him, he had nothing to do but to wait
for the disclosure of the supreme mercy of heaven. At his age he could not be
long, in the usual order of things, before he saw death; and yet, betweenhim
and that grim sight there lay the promised revelation of the very beauty of the
Father's image. The coming of Simeon into the Temple, though an ordinary
act, was invested with extraordinary feeling and significance. Sometimes the
habitude of a whole life will suddenly disclose new meanings and adaptations,
and the most beaten ground of our routine will have springing up on it
unexpected and precious flowers. Persistin going to the house of God, for the
very next time you go you may be gladdenedby rare revelations!A beautiful
picture is this taking of the child into the arms of Simeon, this lifting up of the
old man's face, and this utterance of the saint's prayer! Let imagination linger
upon the pathetic scene. It is thus that God closesthe ages and opens the
coming time. The old man and the little child, whenever they come together,
seemto repeat in some degree the interest of this exciting scene. Everychild

brought into the temple of the Lord should be in his own degree a teacherand
a deliverer of the people; and every venerable saint should regard him as
such, and bless Godfor the promise of his manhood. It is amazing at how
many points we may touch the Saviour. There is Simeon with the little child in
his arms, and in that little life he sees the whole powerof God, and the light
that is to spread its glory over Israel and the Gentiles. Simeonmight have
given his prayer another turn; he might have said, "Lord, let me tarry awhile,
that I may see the growthof this child. I am unwilling to go just yet, as great
things are about to happen, such as never happened upon the earth before; I
pray Thee let me abide until I see at leastHis first victory, and then callme to
Thy rest." This would have been a natural desire, and yet the old man was
content to have seenand touched the promised child; and he who might have
died in the night of Judaism, passedupward in the earliestdawn of
Christianity. Simeon saw the salvationof God in the little child. Others have
seenthat salvationis the wondrousness andbeneficence exemplified in the full
manhood of Christ. Some have been savedby a simple act of faith; others
have passedinto spiritual restthrough doubt, suffering, and manifold agony.
Some have gone "through nature up to nature's God";and others have found
Him in the pages ofrevelation, in bold prophecy, in tender promise, in
profound legislation, in gracious and healing sympathay. Thus there are many
points at which we touch the great saving facts of the universe; the question is
not so much at what point we come into contactwith God as to be sure that
our progress is vital and progressive.
(J. Parker, D. D.)
Aged evangelists
C. Stanford, D. D.
The first evangelists were oldpeople. When the King of kings put off the glory
of His heavenly state, and came into this world, no personpronounced His
name, or even recognizedHis face on the day of His first public appearance,
but one old man and one old woman.

I. THE FIRST MAN IN THIS WORLD WHO WAS HONOURED TO BE AN
EVANGELIST WAS AN AGED MAN. An old father named Simeon.
Historically, we know nothing about him, not even that he was old; but all
tradition says that he was so, and it is the fair, inevitable inference from the
spirit of the story that he had reacheda stage when, in all human probability,
he would not have to live much longer. I think that he began to walk up to the
temple with short breath and slow step, and that age had seta sealupon him,
which, like the red cross upon a tree marked by the stewardto come down,
told that he was soonto die. Yet he had in cypher a secretmessage from
heaven, by which he knew that he was safe to live a little longer, It looks as if
he had belongedto the predicted few who spake often one to another in the
dark hour just before the Sun of Righteousnessrose, andthat in answerto a
greatlonging to see the Saviour "it was revealedto Him by the Holy Ghost
that he should not see death until he had seenthe Lord's Christ." We are not
told when this revelationwas made. If in his early manhood, it must have been
a strange, charmed life that he led ever after. At last the long-looked-for
express came. Did he hear in the air or did the voice whisper in his soul words
like these:"Go to the temple; the Lord whom you seek shallsuddenly come to
His temple this day"? We only know that "he came by the Spirit into the
temple." No particular stir in the streetthat morning, as the old man hurried
along, to mark anything out of the common way. No one knows whatkind of
being Simeon expectedto see, but we know that his faith was not shakenby
the sight of His King coming as a mere child. All his soulflamed up. The old
face shone like a lamp suddenly lighted; then to the delight of the mother and
to the amazement of the officiating priests, who almost thought him out of his
mind, this servantof the Masterin heaven took the child in his arms and
spoke like the prophet Isaiah. Let no believer be afraid to die. When the time
comes, you will find that, little by little, He has clearedout all the impediments
that now seemto you so great;you will be as really to go as Simeonwas;and
if you look for Him as he did, you will find that Jesus claspedclose to you is
still "the antidote to death."
II. THE FIRST WOMAN IN THIS WORLD WHO WAS HONOURED TO
BE AN EVANGELIST WAS AN AGED WOMAN. Let us take short notes of
what is said about her.

1. The fact of her greatage is stated. The style of the statementis obscure, but
the meaning seems to be that she was a widow about eighty-four years of age;
that sevenyears out of the eighty-four she had been a wife, and that she was
quite a young girl when she married. Then she had lived long enough, like
Noah, to see an old world die, and a new world born.
2. She was a prophetess God had said by an ancient seer, "OnMy servants
and on My handmaidens I will pour out in these days of My Spirit." As the
sun sends out shoots ofglory and tinges of forerunning radiance to tell that he
is coming, so, before the Dayof Pentecostwas fully come, we have foretokens
of it in the prophetic flashes that shone out from the souls of Simeon and
Anna.
3. She was of the tribe of Asher. Not an illustrious tribe. No star in the long
story of its darkness until now. It had, however, one honourable distinction.
To it had been left a peculiar promise, the richest gem in the old family
treasure:"And of Asher he said... As thy days, so shall thy strength be." The
old prophetess could sayof this promise, "I am its lawful heiress. Long have I
known it, and always have I found it true. In my young days, in my days of
happy wifehood, in my days of lonely widowhood, in my days of wearyage;as
my days, my strength has been."
4. "She departed not from the temple, but served God," &c. (ver. 37). Looking
and listening for the Lord of the temple, she thought that His foot on the stair
might be heard at any moment, and she would not be out of the way when He
came. When the temple shafts, crowned with lily-work, flashed back the
crimson sunrise, she was there; when the evening lamps were lighted, she was
there; when the courts were crowded, she was there; when the last echoesof
the congregationdied away, still she was there; her spirit said, "One thing
have I desired of the Lord," &c. (Psalm 27:4).
5. She took part in making known the joyful tidings. Simeon was in the actof
speaking, "andshe, coming in that instant, gave thanks likewise unto the
Lord, and spake ofHim," &c. (ver. 38). We try in vain to picture her delight.
It had been her habit to speak about the glory of which her heart was full to
the people who came at the hour of prayer; and now, at this most sacredhour,

we are sure that in her holy rapture she would stop this person, put her hand
on that, and sayin spirit, whatever her words may have been: "Look there on
that little child; He is all that we have been looking for; folded up in that
lovely little life is all our redemption; that bud will burst into wondrous flower
some day. Whoeverlives to see it, mark my words, that child will grow up to
be the Redeemerof Israel." Firstthings are significant things, especiallyat the
opening of a new dispensation. When, therefore, we find in the gospel-story
that the first evangelists were old people, both old and young should take the
hint. Old Christians must never tell us any more that they are past service.
God has no such word as "superannuated" written againstany name in His
book. The young Christian, joyful with a soul that colours all things with the
freshness and glory of its own morning, cannever say of the old Christian, "I
have no need of thee." No hand can turn back the shadow on the dial of time;
no spell can change the grey hair into its first bright abundant beauty; no
science candiscoverthe fountain of youth told about in Spanish tales of old
romance;but the grace ofGod can do infinitely more than that. It can keep
the heart fresh; it can make the soul young when the limbs are old. When
strength is made perfect in weakness;when many years have run their course;
when we are obliged to change the tense in speechabout your labours, as Paul
did when he said, "Salute the beloved Persis, who laboured much in the
Lord," but feelall the while that you are more "beloved" than ever; when,
"coming in," you "give thanks to the Lord"; when your inmost life can say,
"My hand begins to tremble, but I can still take hold of the everlasting
covenant;my foot fails, but it is not far from the throne of grace;my sight
fails, but I can see Jesus;my appetite fails, but I have meat to eatthat the
world knows not of; my ears are dull, but I hear Him, and He hears me; my
memory is treacherous, but I remember the years of the right hand of the
MostHigh, and delight to talk of His doings";when you can thus preach
Jesus, be assuredthat few evangelists do more for the gospel. No sermon
moves us more deeply than that of an old, happy, Christian life, and no service
more confirms our faith.
(C. Stanford, D. D.)

Simeon and Anna
A. Whyte, D. D.
Simeon had come up by specialrevelation;Anna needed no such token. Surely
her leading was the best. Simeon needed the message,but if Christ had come
as a thief at first, as He will at last, Anna would have been there.
(A. Whyte, D. D.)
The same man was just and devout
Stopford A. Brooke.
To be devout means to live always with the consciousnessofGod's presence;
to walk with Him, as the old Scriptures put it, so that all thoughts and acts are
thought and done before Him, and ordered so as to be in tune with His
character. It means to live in worship of Him, so that honour is paid in
everything to that which is God, to truth and mercy, justice and purity. But to
be devout without being just is almost useless.Forthis kind of devotion is
liable to extravagances offeeling which dim the clearsight of things. There is
nothing more common than the prophecies M pious men who map out the
future and run into the wildest follies. The prophet must be a just man, and
that means not only the habit of right doing which devoutness almostsecures,
but the habit of right thinking.
(Stopford A. Brooke.)
It is hard to wait, and few cando it well
Stopford A. Brooke.
But God was with Simeon, and high hopes, and faith. God with him; he had
no lonely hours, and it is the loneliness of the heart that makes waiting so
bitter. He had that ineffable Presence withhim, consciousness ofwhom would
make life Divine, could we but possessit; and the glory of God's life and

thought had filled his heart with song. To wait, then, was not hard; for every
hour brought peacefuljoy, and every joy was a new pledge of the last and
most glorious joy. But along with this life with God, and flowing from it as a
source, were those high hopes and faiths which were his companions in this
abiding old age. Waiting was no hardship to one So companied.
(Stopford A. Brooke.)
The expectantSimeon
Canon Hoare.
We here see three different periods in the careerof a believer.
I. WAITING.
1. Forwhat? Consolation. The heart requires this (Hebrews 6:18).
Redemption. No consolationexceptthrough redemption. God's salvation. The
Lord Jesus Christ the sum and substance of it all; for when he saw Him he
was satisfied.
2. Relying on what? God's Word.
3. Where? In the Temple. Perhaps because he lookedfor a specialblessing in
the house of God (Isaiah 56:7). Perhaps because ofprophecy (Malachi3:1).
Learn that the Holy Ghostnever supersedes Scripture, but leads men to trust
it, and waitin faith for the promised blessings. Observe also that He leads
men to the sanctuaryof God; not to neglectchurch, but to look for a blessing
in it.
II. FINDING. We do not know how long he waited. Perhaps years. At length a
very insignificant party entered the Temple. A man with a young woman and
Child. Poorpeople. Proved by turtle doves (Leviticus 12:8).
1. He recognizes the sacredcharacterof the Child. The believer recognizes
Christ as his Saviour, though men in generalmay think nothing of Him.
2. He receives Him into his arms (Hebrews 11:13).

3. He blesses God.
III. HAVING FOUND.
1. He is at peace.
2. He is ready to die.
3. He is sure of the Divine salvation.
(Canon Hoare.)
The ConsolationofIsrael
J. Jowett, M. A.
I. THE CHARACTER, UNDER WHICH THEY EXPECTED THEIR
MESSIAH, is beautifully expressedin these words of Simeon — THE
CONSOLATION OF ISRAEL.
II. Having shownyou under what characterthe Messiahwas expectedby
Simeon and his friends, I proceednow, in the second place, to considerthe
STATE OF MIND IN WHICH THEY AWAITED HIS ARRIVAL.
1. Simeonwaited in full confidence for the ConsolationofIsrael. He had
receivedthe promises of God concerning the coming of that Just One, and by
faith he was persuaded of them, and embracedthem. He entertained no
doubts of their being fulfilled in their season.
2. Simeonwaited for the Consolationof Israelwith ardent desire. The
Incarnation of the Son of God was not merely an event of whose certaintythis
excellentman was assured:he regarded it as an event most desirable, most
happy for himself.
3. Once more; the state in which Simeon awaitedthe birth of the Messiah, was
a state of holy preparation. For the same man was just and devout; and both
he and his friends appear to have been very constantin their attendance on
the public worship at the Temple.

(J. Jowett, M. A.)
Christ our Consolation
H. Alford, M. A.
I. Let us ask ourselves whatit is that is here describedby the words "the
ConsolationofIsrael." Israelwas God's own people. For all the duties, for all
the trials, for all the sufferings of life, what had the Greek, whathad the
Roman, to furnish him, as compared with the poorestpeasantin Israel, with
one who could go forth in the strength of the Lord his God, and make mention
of His righteousness only; who could stay himself on his God in trial, and in
suffering could say, "It is Jehovah, my covenantGod: let Him do what
seemethHim good"? Whichof them could ever cry out, as death drew on, "I
have waited for Thy salvation, O Lord?" Of which of them could it ever be
said, amidst all the void and unsatisfied yearnings of this life, "When I awake
up after Thy likeness I shall be satisfied"? So that, as compared with the
nations round, Israel's Consolationwas alreadyabundant. Still, Israelhad,
and lookedfor, a Consolationto come. God's people differed in this also from
every people on earth. When, then, we use the words "the Consolationof
Israel," we mean Christ in the fulness of His constituted Personand Office as
the Comforterof His people. And when we say "waiting for the Consolationof
Israel," we imply that attitude of expectation, anxious looking for, hearty
desire of, this Consolation, whichcomes from, and is in fact, Christ Himself.
First, then, Christ is the ConsolationofHis people, inasmuch as He
DELIVERS THEM FROM THE BONDAGE OF SIN. But, again, Christ
consolesHis people not only from guilt, but Is SORROW. It is His especial
office, as we saw, "to bind up the brokenheart; to give the oil of joy for
mourning, the garment of praise for the spirit of heaviness."
(H. Alford, M. A.)

STUDYLIGHT RESOURCES
Adam Clarke Commentary
And, behold, there was a man in Jerusalem - This man is distinguished
because ofhis singular piety. There can be no doubt that there were many
persons in Jerusalemnamed Simeon, besides this man; but there was none of
the name who merited the attention of God so much as he in the text. Such
persevering exemplary piety was very rare, and therefore the inspired
penman ushers in the accountwith behold! Severallearned men are of the
opinion that he was sonto the famous Hillel, one of the most celebrated
doctors and philosophers which had ever appearedin the Jewishnation since
the time of Moses.Simeonis supposedalso to have been the Ab or president of
the grand Sanhedrin.
The same man was just - He steadily regulatedall his conduct by the law of
his God: and devout - he had fully consecratedhimself to God, so that he
added a pious heart to a righteous conduct. The original word ευλαβης,
signifies also a personof goodreport - one well receivedamong the people, or
one cautious and circumspectin matters of religion; from ευ, well, and
λαμβανω, I take:it properly denotes, one who takes any thing that is held out
to him, well and carefully. He so professedand practisedthe religion of his
fathers that he gave no cause for a friend to mourn on his account, or an
enemy to triumph.
SeveralexcellentMSS. read ευσεβης, pious or godly, from ευ, well, and
σεβομαι, I worship; one who worships God well, i.e. in spirit and in truth.
Waiting for the consolationofIsrael - That is, the Messiah, who was known
among the pious Jews by this character:he was to be the consolationof Israel,
because he was to be its redemption. This consolationof Israelwas so
universally expectedthat the Jews swore by it: So let me see the Consolation,
if such a thing be not so, or so. See the forms in Lightfoot.
The Holy Ghostwas upon him - He was a man divinely inspired,
overshadowed, andprotected by the powerand influence of the MostHigh.

Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Luke 2:25". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/luke-
2.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Whose name was Simeon- Some have supposedthat this Simeonwas a son of
the famous “Hillel,” a distinguished teacherin Jerusalem, and president of the
Sanhedrin; but nothing is certainly knownof him but what is here related. He
was an agedman, of distinguished piety and reputation, and was anxiously
expecting the coming of the Messiah. Suchan “old age” is especially
honorable. No spectacleis more sublime than an old man of piety and high
characterlooking for the appearing of the Lord, and patiently waiting for the
time to come when he may be blessedwith the sight of his Redeemer.
Just - Righteous before God and man; approved by Godas a righteous man,
and discharging faithfully his duty to man.
Devout - This word means “a religious man,” or a “pious” man. The original
expresses the idea of “goodreputation, well received,” orof high standing
among the people.
Waiting for the consolationofIsrael - That is, waiting for the “Messiah,”who
is called“the consolationof Israel” becausehe would give comfort to them by
his appearing. This term was often applied to the Messiahbefore he actually
appeared. It was common to swear, also, by “the consolationofIsrael” - that
is, by the Messiahaboutto come. See Lightfoot on this place.
The Holy Ghost… - He was a holy man, and was “divinely inspired”
respecting the Messiahabout to appear.

Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Luke 2:25". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/luke-2.html.
1870.
Coffman's Commentaries on the Bible
And behold, there was a man in Jerusalem, whose name was Simeon; and this
man was righteous and devout, looking for the consolationofIsrael; and the
Holy Spirit was upon him.
Simeon ... This man has been identified as the son of the famous Hillel, father
of Gamaliel, and president of the Sanhedrin.[24] Spence noted that the
Mishna (part of the Talmud), which preserved the record of sayings of great
rabbis, has no word from Simeon, "perhaps owing to the hatred incurred
because ofhis belief in Jesus of Nazareth."[25]
Righteous and devout ... The Greek word for "devout" means "circumspect
or cautious,"[26]andthus Simeon was not a man to make rash or
unconsidered judgments. The word also means "God-fearing."[27]
Looking for the consolationofIsrael ... He longedfor the coming of the
Messiah;and the Spirit prepared his heart to recognize him.
And the Holy Spirit was upon him ... indicates that it was directly under the
influence of the Holy Spirit that Simeon was told to go into the temple, thus
making this a supplementary revelationto the one alreadyreceivedregarding
the promise that he should live to see the Messiah.
[24] Adam Clarke, op. cit., p. 374.

[25] H. D. M. Spence, The Pulpit Commentary (Grand Rapids: Wm. B.
Eerdmans Publishing Company, 1962), Vol. 16, Luke, p. 40.
[26] H. Leo Boles, op. cit., p. 60.
[27] J. R. Dummelow, op. cit., p. 743.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Luke 2:25". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/luke-2.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And behold there was a man in Jerusalem,.... Notin Nazareth, or Bethlehem,
but in Jerusalem, the metropolis of the nation: one that lived there, was an
inhabitant of that city, and a person of fame and note. So Josephben
Jochananis calledF26‫שיא‬ ‫םלשורי‬ a man of Jerusalem, aninhabitant of that
place:
whose name was Simeon;not Simeon, ‫קידצה‬"the just", the last of the men of
the greatsynagogue,ofwhom the Jews oftenmake mentionF1; though this
Simeon bears the same character, yetcould not be he; because he was not only
an high priest, which, if this man had been, would doubtless have been
mentioned; but also lived some years before this time. Many have thought,
that this was RabbanSimeon, the son of Hillell, who was president of the
sanhedrim forty years;and in which office this his son succeededhim; and
which Simeon was the father of Gamaliel, the masterof the Apostle Paul, of
whom the Jewishchronologerthus writesF2:

"RabbanSimeon, the son of Hillell the old, receivedfrom his father, and was
appointed president after his father; but the time of the beginning of his
presidentship I do not find in any authors:
and a little after,
"RabbanSimeon, the son of Hillell, is the first that is calledby the name of
Rabban.
There are some things which seemto agree with, and favour this thought; for
certain it is, that Christ was born in his time, whilst he was living: so the
above writer saysF3,afterhe had observed, that "Jesus ofNazarethwas born
at Bethlehem Judah, a parsa and a half from Jerusalem, in the year 3761 of
the creation, and in the 42nd year of CaesarAugustus;that, according to this
computation, his birth was in the days of Rabban Simeon, the son of Hillell.
And it is worthy of notice also, what another genealogicalwriter of theirs
saysF4, that"RabbanSimeon, the sonof old Hillell, the prince, or president of
Israel, as his father was, as it is in Sabbat, c. 1. is not "mentioned in the
Misna."
Which looks as if he was not a favourer of the traditions of the elders, nor in
greatesteemwith the Jews, that they ascribe none of them to him; yea, it may
be observed, that he is entirely left out in the accountof the successionofthe
fathers of tradition, in the tract calledPirke Abot; which is somewhat
extraordinary, when he was the son of one, and the father of another of so
much note among them. One would be tempted to think, that such a neglectof
him, should spring from ill will to him, on accountof his professing Jesus of
Nazarethto be the Messiah. But there are other things which do not so well
accord, as that this Simeon lived some years after the birth of Christ; whereas
our Simeonseems to be in the decline of life, and just ready to depart: as also,
that he was prince of Israel, or president of the sanhedrim, after this; which it
is not likely he should, after such a confessionof Jesus being the Messiah:
likewise, seeing that his son Gamalielwas brought up a Pharisee:to which last
Dr. Lightfoot replies, that holy fathers have some times wicked children; and
that it was thirty years from Simeon's acknowledging Christ, to Gamaliel's
educationof Paul, or little less;and so much time might wearout the notice of

his father's action, if he had takenany notice of it, especiallyhis father dying
shortly after he had made so glorious a confession;but his last observationis
an objection to him. Upon the whole, it must be left uncertain and
undetermined who he was:
and the same man was just and devout; he was a holy goodman in his life and
conversation;he was one that feared God, and avoided evil; he was righteous
before men, and devout towards God, and exerciseda consciencevoid, of
offence to both:
waiting for the consolationofIsrael; that is, the Messiah;for this was one of
his names with the Jews, who sometimes style him, ‫,םחנמ‬ "the comforter":for
so they reportF5 that "there are some that say his name is Menachenthe
comforter; as it is said, "becausethe comforterthat should relieve my soulis
far from me". Lamentations 1:16.
And againF6, It is observed, that "the name of the Messiahis Menachem, the
comforter; and Menachem, by "gematry", or numerically, is the same with
Tzemach, the branch, Zechariah 3:8.
And so they often call him by the name of the "consolation":‫הארא‬ ‫,המחגב‬
which Dr. Lightfoot renders, "so let me see the consolation",but should be
rendered, "may I never see the consolation", was a commonform of swearing
among them; and used much by R. Simeon ben Shetach, who lived before the
times of Christ, of which there are severalinstancesF7:
"says R. Juda ben Tabai, ‫הארא‬ ‫המחנב‬ "may I never see the consolation",if I
have not slain a false witness. Says R. Simeon ben Shetach, to him, "may I
never see the consolation", ifthou hast not shed innocent blood.
The glossF8onit is,
"it is a light word, (the form) of an oath, in short language;as if it was said,
may I never see the consolations ofZion, if he has not done this.
AgainF9,
"says R. Simeon Ben Shetach, ‫הארא‬ ‫המחנב‬ "may I never see the consolation", if
I did not see one run after his companion, into a desolate place, &c.

Now they might easily collectthis name of the Messiah, from severalpassages
of Scripture, which speak ofGod's comforting his people, at the time of
redemption by the Messiah;and particularly, from its being part of his work
and office, to comfort them that mourn, for which he was anointed by the
Spirit of the Lord, Isaiah61:1. And when he is calledhere, "the consolationof
Israel", it is not to be understood of the whole Jewishnation; for he was so far
from being a comfort to them, as such, that through their corruption and
wickedness, he came not to send peace, but a sword; and to set at variance the
nearestrelations and friends among themselves;and through their unbelief
and rejectionof him, wrath came upon them to the uttermost: but of the true
and spiritual Israelof God, whom he has chosen, redeemed, and calls,
whether of Jews or Gentiles;his own specialand peculiar people, the heirs of
promise; and who are often mourners in Zion, and being frequently
disconsolateon accountof sin, the temptations of Satan, and the hidings of
God's face, stand in need of consolationfrom him: and in him there is what is
always matter and ground of consolation;as in his person, he being the
mighty God, and so able to save to the uttermost; in his blood, which speaks
peace and pardon, and cleanses fromall sin; in his righteousness, whichis
pure and perfect, and justifies from all iniquity, in his sacrifice, whichexpiates
all the transgressions ofhis people; in his fulness, which is sufficient to supply
all their wants; and in his power, by which he is able to keepthem from
falling, and to present them faultless before God. And he does often comfort
them by his Spirit, by his word, and ordinances, by the promises of his Gospel,
by the discoveries ofpardoning grace, through his blood, and by his gracious
presence:nor are his consolations small, but large and abundant, strong,
solid, and everlasting. Now for the Messiahunder this character, Simeonwas
waiting, hoping in a little time to see him; since he knew, both by the
prophecies of the Old Testament, particularly by Daniel's weeks, and, by
divine revelation, that the time was just at hand for his coming,
and the Holy Ghost was upon him; not in a common and ordinary way, as he
is upon all that are calledby grace, as a Spirit of regenerationand
sanctification:and as he was upon many others, who at this time were waiting
and looking for the Messiah, as wellas he; but in an extraordinary way, as a
spirit of prophecy: for though prophecy had ceasedamong the Jews, from the

times of Malachi, yet upon the conceptionand birth of Christ, it now
returned; as to Zacharias, Elisabeth, and the virgin Mary, and here to
Simeon, as is clearfrom what follows,
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
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Bibliography
Gill, John. "Commentary on Luke 2:25". "The New John Gill Expositionof
the Entire Bible". https:https://www.studylight.org/commentaries/geb/luke-
2.html. 1999.
Geneva Study Bible
5 And, behold, there was a man in Jerusalem, whose name [was]Simeon; and
the same man [was]just and devout, waiting for the consolationof Israel:and
the i Holy Ghost was upon him.
(5) Simeon openly in the temple foretells the death of the coming of Messiah,
of the casting out of the greatestpart of Israel, and of the calling of the
Gentiles.
(i) He was endued with the gifts of the Holy Spirit, and this is said using the
figure of speechmetonymy.

Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Luke 2:25". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/luke-2.html. 1599-
1645.
Commentary Critical and Explanatory on the Whole Bible
just — upright in his moral character.
devout — of a religious frame of spirit.
waiting for the consolationofIsrael — a beautiful title of the coming Messiah,
here intended.
the Holy Ghostwas — supernaturally.
upon him — Thus was the Spirit, after a dreary absence of nearly four
hundred years, returning to the Church, to quicken expectation, and prepare
for coming events.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography

Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Luke 2:25". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/luke-2.html. 1871-8.
John Lightfoot's Commentary on the Gospels
25. And, behold, there was a man in Jerusalem, whose name was Simeon; and
the same man was just and devout, waiting for the consolationofIsrael: and
the Holy Ghostwas upon him.
[Simeon.--The same man was just and devout.] I. Simeon the Just, of whom
the Jewishhistories tell so many and greatthings, hath nothing to do here.
For, as it is certain that Simeon died long before, so it is very uncertain
whether he deserved the title of Just as well as our Simeon did. He was called
'Just' both for his piety towards God, and his charity towards his countrymen.
Grant he was so;yet is it a far greatertestimony that is given of our Simeon.
II. Rabban Simeon, the son of Hillel, was alive and at Jerusalemin those very
times wherein our evangelistwrote, his father Hillel also still living; whom the
son succeededupon the deceaseofthe father, as president of the council. But
as to him, there is nothing famous concerning him amongstJewishauthors
but his bare name: "RabbanSimeon, the son of old Hillel, a prince of Israel,
as his father had been. As you may see in cap. 1. Schabb. there is no mention
of him in Misna." He was, therefore, no father of traditions, neither were
there any things recited from him in the Misna:which, indeed, was very
extraordinary; but how it should come to pass I cannot tell. Whether he had a
sounder apprehension of things; or was not well seenin traditions; or was this
very Simeon the evangelistmentions, and so lookedhigher than the mere
traditions of men: this is all the hindrance, that Rabban Simeon lived a great
while after the birth of our Saviour and had a son, Gamaliel, whom he bred
up a Pharisee.
[Waiting for the consolationofIsrael.] That is, believing the consolationof
Israelwas nigh at hand. The whole nation waitedfor the consolationof Israel,

insomuch that there was nothing more common with them than to swearby
the desire which they had of seeing it.
"R. Judah BenTabbai said, So let me see the consolation[of Israel], if I have
not put to death a false witness. SimeonBen Shetah saith to him, 'So let me see
the consolation, if thou hast not shed innocent blood.'"
"R. Eliezer Ben Zadok said, So let me see the consolation, if I did not see her
gleaning barley under the horses'heels."
"R. Simeon Ben Shetahsaid, 'So let me see the consolation, I saw one
pursuing another with a drawn sword.'"
"Those whichdesire the years of consolationthat are to come."
Copyright Statement
Bibliography
Lightfoot, John. "Commentary on Luke 2:25". "John Lightfoot Commentary
on the Gospels".https:https://www.studylight.org/commentaries/jlc/luke-
2.html. 1675.
People's New Testament
Simeon. The first prophet to declare that Christ had come.
Looking for the consolationofIsrael. The promised Messiah.

The Holy Spirit was upon him. To give him supernatural knowledge. It was
revealedto him that he should see Christ.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on Luke 2:25". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/luke-2.html.
1891.
Robertson's WordPictures in the New Testament
Devout (ευλαβης — eulabēs). Usedonly by Luke (Acts 2:5; Acts 8:2; Acts
22:12)in the N.T. Common in ancient Greek from Plato on. It means taking
hold well or carefully (ευ — eu and λαβειν — labein) and so reverently,
circumspectly.
Looking for the consolationofIsrael (προσδεχομενος παρακλησιντου Ισραελ
— prosdechomenos paraklēsintou Israel). Old Greek verb to admit to one‘s
presence (Luke 15:2) and then to expectas here and of Anna in Luke 2:38. επ
αυτον— Parakle4sinhere means the Messianic hope (Isaiah 11:10;Isaiah
40:1), calling to one‘s side for cheer.
Upon him (ep' auton). This is the explanation of his lively Messianic hope. It
was due to the Holy Spirit. Simeon and Anna are representatives ofreal piety
in this time of spiritual dearth and deadness.

Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Luke 2:25". "Robertson'sWord Pictures
of the New Testament".
https:https://www.studylight.org/commentaries/rwp/luke-2.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Devout ( εὐλαβής )
Used by Luke only. The kindred word, εὐλάβεια ,godly-fear, occurs twice'
Hebrews 5:7; Hebrews 12:28. From εὖ , well, and λαμβάνω ,to take hold of.
Hence of a circumspector cautious person who takes hold of things carefully.
As applied to morals and religion, it emphasizes the element of
circumspection, a cautious, carefulobservance ofdivine law; and is thus
peculiarly expressive ofOld Testamentpiety, with its minute attention to
precept and ceremony. Compare Acts 2:5.
ConsolationofIsrael
Compare hope of Israel, Acts 28:20, and Isaiah 40:1. The Messianic blessing
of the nation. Of the Messiahhimself, Rest. See Isaiah11:10. A common form
of adjuration among the Jews was, So may I see the consolation
Copyright Statement
The text of this work is public domain.

Bibliography
Vincent, Marvin R. DD. "Commentaryon Luke 2:25". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/luke-2.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
And, behold, there was a man in Jerusalem, whose name was Simeon; and the
same man was just and devout, waiting for the consolationof Israel:and the
Holy Ghostwas upon him.
The consolationofIsrael — A common phrase for the Messiah, who was to be
the everlasting consolationof the Israelof God.
The Holy Ghostwas upon him — That is, he was a prophet.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Luke 2:25". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/luke-2.html. 1765.
The Fourfold Gospel
And behold, there was a man in Jerusalemwhose name was Simeon1;and this
man was righteous and devout2, looking3 for the consolationofIsrael4:and
the Holy Spirit was upon him5.

There was a man in Jerusalemwhose name was Simeon. The name means
"Hearing". Some think that it was Rabbi Simeon, the son of the greatteacher
Hillel; but the contextforbids such an idea.
And this man was righteous and devout. Right in outward and devout in his
inward life. The first prophet to tell the world that its Messiahhad come was a
thoroughly goodman.
Looking. Waiting like Jacob(Genesis 49:18), and Josephof Arimathea (Mark
15:43), he realized the truth of God's promise (Isaiah49:23). The Jews waited
for a coming Prince, local, carnal, finite, temporal; we wait for a KING
universal, spiritual, infinite, eternal, the Son of God. Hence the magnitude of
our expectedconsolationis to theirs as an oceanis to a drop of water.
For the consolationofIsrael. A common name for the era of the Messiah,
which was so called because the advent of the Christ would bring comfort to
his people (Isaiah 40:1). Jews sworeby the consolationofIsrael, and the
phrase, "May I see the consolationofIsrael", was commonamong them. A
prayer for the coming of the Messiahwas daily used by them.
And the Holy Spirit was upon him. See Luke 1:68.
Copyright Statement

is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Luke 2:25". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/luke-
2.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
25.And, lo, there was a man in JerusalemThe design of this narrative is to
inform us that, though nearly the whole nation was profane and irreligious,
and despisedGod, yet that a few worshippers of God remained, and that
Christ was knownto such persons from his earliestinfancy. These were “the
remnant” of whom Paul says, that they were preserved “according to the
electionof grace,” (Romans 11:5.)Within this small band lay the Church of
God; though the priests and scribes, with as much pride as falsehood, claimed
for themselves the title of the Church. The Evangelistmentions no more than
two, who recognisedChrist at Jerusalem, whenhe was brought into the
temple. These were Simeonand Anna. We must speak first of Simeon.
As to his condition in life we are not informed: he may have been a personof
humble rank and of no reputation. Luke bestows onhim the commendation of
being just and devout; and adds, that he had the gift of prophecy: for the Holy
Spirit was upon him. Devotionand Righteousnessrelatedto the two tables of
the law, and are the two parts of which an upright life consists. It was a proof
of his being a devout man, that he waited for the consolationofIsrael: for no
true worship of God can exist without the hope of salvation, which depends on
the faith of his promises, and particularly on the restorationpromised
through Christ. Now, since an expectationof this sort is commended in
Simeon as an uncommon attainment, we may conclude, that there were few in

that age, who actually cherishedin their hearts the hope of redemption. All
had on their lips the name of the Messiah, and of prosperity under the reign of
David: but hardly any one was to be found, who patiently endured present
afflictions, relying on the consolatoryassurance,that the redemption of the
Church was at hand. As the eminence of Simeon’s piety was manifestedby its
supporting his mind in the hope of the promised salvation, so those who wish
to prove themselves the children of God, will breathe out unceasing prayers
for the promised redemption. For we, “have need of patience” (Hebrews
10:36)till the last coming of Christ.
And the Holy Spirit was upon him The Evangelistdoes not speak of“the
Spirit of adoptions” (Romans 8:15,)which is common to all the children of
God, though not in an equal degree, but of the peculiar gift of prophecy. This
appears more clearly from the next verse and the following one, in which it is
said, that he receiveda revelation(194)from the Holy Spirit, and that, by the
guidance of the same Spirit, he came into the temple Though Simeonhad no
distinction of public office, he was adorned with eminent gifts, — with piety,
with a blameless life, with faith and prophecy. Nor can it be doubted, that this
divine intimation, which he receivedin his individual and private capacity,
was intended generallyfor the confirmation of all the godly. Jesus is called the
Lord’s Christ, because he was anointed (195)by the Father, and, at the same
time that he receivedthe Spirit, receivedalso the title, of King and Priest.
Simeon is said to have come into the temple by the Spirit; that is, by a secret
movement and undoubted revelation, that he might meet Christ. (196)
Copyright Statement
Bibliography
Calvin, John. "Commentary on Luke 2:25". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/luke-2.html. 1840-
57.

Scofield's ReferenceNotes
just and devout
righteousness
The O.T. righteousness.Summary: In the O.T. "righteous" and "just" are
English words used to translate the Hebrew words yasher, "upright"; tsadiq,
"just"; tsidkah, "righteous." In all of these words but one idea inheres: the
righteous, or just, man is so called, because he is right with God; and he is
right with God because he has walked"in all the commandments and
ordinances of the Lord blameless" Luke 1:6; Romans 10:5; Philippians 3:6.
The O.T. righteous man was not sinless Ecclesiastes7:20, but one who, for all
his sins, resortedto the ordinances, and offered in faith the required sacrifice
(e.g.)Leviticus 4:27-35 CF. "Righteousness(N.T.), (See Scofield"Romans
10:10")and Paul's contrast, Philippians 3:4-9.
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson Luke 2:25". "ScofieldReference
Notes (1917 Edition)".
https:https://www.studylight.org/commentaries/srn/luke-2.html. 1917.
James Nisbet's Church Pulpit Commentary
‘THE CONSOLATION OF ISRAEL’

‘Simeon … waiting for the consolationofIsrael.’
Luke 2:25
A very precious title of our Lord. Simeon, who was ‘waiting for the
consolationofIsrael,’was satisfiedin receiving Christ.
I. What is consolation?—Itis the comfort whereby we are held up against
spiritual evil. It is faith (Luke 1:47). This was St. Paul’s comfort (2 Timothy
1:12). It is hope (Romans 15:13). This was Abraham’s comfort (Romans 4:18).
It is love (Philippians 1:9). This was St. Peter’s comfort (John 21:17). It is joy
and peace in believing, and this is the comfort of all the faithful (Romans 5:1;
Romans 5:11). It is, in fact, the fruit of the Spirit (Galatians 5:22-23).
II. Is the Lord Jesus Christ all this to the soul?—Yes, indeed He is (Psalms
4:6-7; Philippians 4:19). He brings all that is precious to the souls of His
people. Every spiritual blessing is wrapt up in Him (Ephesians 1:3). Is sin a
burden? (Romans 7:24-25). Is pardon needed? (Romans 8:1). Is righteousness
required? (Jeremiah23:6). Are we longing for acceptance withGod?
(Ephesians 1:6). Is Satantempting? (Luke 22:32). Christ meets every want.
He is our peace (Ephesians 2:14). Our hope (Colossians1:27).
III. Is this true for every one?—Ifearthere are many who find no consolation
in Christ now (Proverbs 1:24-25;Isaiah 48:18;Matthew 23:37; John 5:40)
who will find none in Him hereafter(Revelation6:16). But He is still the
consolationofevery one that believeth (John 5:24; John 3:16; Isaiah55:1-2;
Revelation3:18; Revelation7:14-17).
Why, then, should you and I not go to Him boldly, and ask Him ‘mercifully to
look upon our infirmities’? He is qualified to help and defend us in everything
(Matthew 7:16-17;Hebrews 4:15; Hebrews 5:1-2). He is given by God to be
our comfort (Ephesians 2:14; Acts 10:36). Let us not be deluded by the
passing comfort which Satan cansupply (Luke 6:24; Luke 16:25). Jesus only
is the true consolationof His people.
—BishopRowleyHill.

Copyright Statement
Bibliography
Nisbet, James. "Commentaryon Luke 2:25". Church Pulpit Commentary.
https:https://www.studylight.org/commentaries/cpc/luke-2.html. 1876.
John Trapp Complete Commentary
25 And, behold, there was a man in Jerusalem, whose name was Simeon; and
the same man was just and devout, waiting for the consolationofIsrael: and
the Holy Ghostwas upon him.
Ver. 25. Just and devout] Or wary and cautious, ευλαβης; one that takes heed
and is fearful of being deceivedin that which he takes for right and current.
Waiting for the consolationofIsrael] That is, for Christ’s coming. This was
the sugarwherewith they sweetenedalltheir crosses:this was the dittany, {a}
by tasting whereof(as harts do) they shook off all the piercing shafts of their
afflictions. Some Jews conclude the Messiahwhen he comes shallbe called
Menahem, the Comforter, from Lamentations 1:6.
{a} A labiate plant, Origanum Dictamnus, called also Dictamnus Creticus or
dittany of Crete;formerly famous for its allegedmedicinal virtues. ŒD

Copyright Statement
Bibliography
Trapp, John. "Commentary on Luke 2:25". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/luke-2.html.
1865-1868.
Sermon Bible Commentary
Luke 2:25
Some Aspects of the Presentationin the Temple.
I. Two points strike us in Simeon pre-eminently, whether they are marks of a
schoolof Jewishinterpretation, or rather traits of a single soul, simpler and
more receptive than most. One is—that starting merely with prophecy, and
not concernedto image to himself the details of its fulfilment, he hears in it a
note which hardly sounded as clearly even to Apostles:"A light for the
revelation of the Gentiles." The other is—that the sadder and more
mysterious tones of prophecy come back to him as well as the more
triumphant ones—the stone of stumbling—the gainsaying people—the sword
that is to awake againstthe Shepherd. There is setin the forefront of the new
revelation, side by side with triumphant hopes and promises, the recordof a
prevision of limitation, drawbacks, itwould seem, evenof partial failure.
These are acceptedfrom the first as necessaryconditions;acceptedand
proclaimed by the same prophetic voice, which speaks moststronglyof its
satisfying, universal, eternal blessedness.

II. The words of Simeon touch three points, which correspondroughly with
the three mysteries of human life. (1) He sees that the Gospelis to bring pain
as well as happiness: "A swordshall pierce through thine own soulalso." The
nearer to Christ the surer and deeperthe pain. He sees that it is to be the
occasionofevil as well as of good—to loweras wellas to lift—to be the stone
of stumbling as well as a ladder on which men may rise to heavenly places. He
sees that though it brings light, it is light which cannot be visible to all eyes. (2)
The secondnote is one still harsher to our ears. Painis a condition of which, if
we cannot see the full explanation of its necessity, we cansee a certain
purpose—we understand its disciplinary power, and we see its limit. But evil
touches the soul; reaches into the infinite world to where the sense oflimit is
lost. What a strange forecastto the everlasting Gospel, that it should be for
the fall, the moral fall, as well as the rising of men! And so it has been in the
chequered after-history. If goodnesshas takensubtler and deeper forms, so
has badness. Men's hearts have been widened to embrace all humankind, and
they have been narrowedand hardened into persecutors. (3) In the sphere of
reasonthere is also a note of incompleteness:"A signspokenagainst." These
words may stand as a figure of the clamour of voices outside the Church,
questioning and denying; and of the whispers of timorous and distracted souls
within, misdoubting their ownhopes. It is no answerto say that they are due
to the perversity and weaknessofmen. We do not even mean by that that they
are unforeseenaccidents whichhave befallen the revelation. They were made
accountfor in its ordering. These limitations, whateverthey are, were
foreseen;they are a part of the Divine plan—foreseenbefore the angels sang
"Peaceonearth," or prophets' voices welcomedthe coming light and glory.
E. C. Wickham, Oxford and Cambridge Journal, Feb. 7th, 1884.
What is it that is here described by the words, "the consolationofIsrael?".
I. Israelwas God's own people, constituted in their first father Abraham,
blessedwith various renewals ofthe promise, and the covenant. From that
time onwards, they had long formed the one bright spot in the midst of the
darkness of the nations. Godwas with them. He was their God, so that, as
compared with the nations round, Israel's consolationwas alreadyabundant.
Still, Israelhad, and lookedfor, a consolationto come. God's people differed

in this also from every people on earth. The brightness and the glory of every
Gentile race was past;but Israel's glory was ever in the future. They looked
for a deliverer; for one of whom their first covenantpromises spoke;of whom
their psalms and prophets were full, to whom every sacrifice and ordinance
pointed. When, then, we use the words, "the consolationofIsrael," we mean
Christ, in the fulness of His constitutedPersonand Office as the Comforter of
His people. And when we say "waiting for the consolationof Israel," we imply
that aptitude of expectation, anxious looking for, hearty desire of, this
consolation, whichcomes from, and is in fact, Christ Himself.
II. Christ is the consolationofHis people (1) inasmuch as He delivers them
from the bondage of sin. In the history of that nation which was a parable for
the Church of God, this mighty deliverance was prefigured by their bringing
up out of the land of Egypt, the house of bondage. And correspondent, but far
more glorious, is the deliverance which Christ accomplishes forthose who
wait for and receive His consolation, eventill we depart in peace, having seen
His salvation, and the consolationwhichwe have waitedfor is poured in all its
fulness around us. (2) Christ consoles His people not only from guilt but in
sorrow. It is His especialoffice to bind up the brokenheart, to give the oil of
joy for sorrow, the garment of praise for the spirit of heaviness. This He does
directly and indirectly. Directly, inasmuch as His Spirit is ever testifying
within the sorrowing soul of the believer in Him,—cheering him with better
hopes and more enduring joys. Indirectly, inasmuch as His holy example is
ever before us; His compassionate tone;His promises of help and comfort; His
invitations to all that are wearyand heavy-laden.
H. Alford, Quebec Chapel Sermons, vol. vi., p. 271.
References:Luke 2:25.—Spurgeon, Sermons, vol. xi., No. 659;Preacher's
Monthly, vol. i., p. 127;Homilist, vol. ii., p. 572. Luke 2:25-35.—Preacher's
Monthly, vol. iii., p. 77.
Copyright Statement

Bibliography
Nicoll, William R. "Commentary on Luke 2:25". "SermonBible
Commentary". https:https://www.studylight.org/commentaries/sbc/luke-
2.html.
Thomas Coke Commentary on the Holy Bible
Luke 2:25. The consolationof Israel— This is a phrase frequently used both
by the ancient and modern Jews for a description of the Messiah. The day of
consolationis a common phrase among them to signify the days of the
Messiah;nor is there any thing more usual with them than to swearby their
desire of seeing this consolation. The Messiahwas very fitly calledthe
consolationofIsrael, because in all ages the prophets had been sent with
express promises of his coming, to comfort the people of God under their
afflictions. See Isaiah49:13; Isaiah52:9; Isaiah 62:12. Jeremiah31:13.
Zechariah 1:17; Zechariah1:21.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Luke 2:25". Thomas Coke Commentary on
the Holy Bible. https:https://www.studylight.org/commentaries/tcc/luke-
2.html. 1801-1803.
Expository Notes with PracticalObservations onthe New Testament

No soonerwas our Saviourbrought into the temple and presented to the Lord
by his holy parents, but in springs old Simeon, a pious and devout man who
had a revelationfrom God that he should not die until he had with his bodily
eyes seenthe promised Messiah.
Accordingly, he takes up the child Jesus in his arms, but hugs him fasterby
his faith, than by his feeble arms, and with ravishment of heart praises God
for the sight of his Saviour, whom he calls the ConsolationofIsrael; that is,
the Messiah, whomthe Israel of God had long lookedand waitedfor, now
took comfort and consolationin.
Note here, 1. How God always performs his promises to his children with
wonderful advantages. Simeonhad a revelationthat he should not die until he
had seenChrist; now he not only sees him, but feels him too; he not only has
him in his eye, but holds him in his hands.
Though God stays long before he fulfils his promises, he certainly comes at
last with a double reward for our expectation.
Note 2. That the coming of the Messiahin the fulness of time, and his
appearing in our flesh and nature, was and is a matter of unspeakable
consolationto the Israelof God. And now that he is come, let us live by faith
in him, as the foundation of all comfort and consolationboth in life and death.
Alas! what are all other consolations besides this, and without this? They are
impotent and insufficient consolations, they are dying and perishing
consolations;nay, they are sometimes afflictive and distressing consolations.
The bitterness accompanying them, is sometimes more than the sweetnessthat
is tasted in them; but in Christ, who is the consolationofIsraelthere is light
without darkness, joywithout sorrow, all consolationwithout any mixture of
discomfort.
Copyright Statement

Bibliography
Burkitt, William. "Commentary on Luke 2:25". ExpositoryNotes with
PracticalObservations onthe New Testament.
https:https://www.studylight.org/commentaries/wbc/luke-2.html. 1700-1703.
Greek TestamentCriticalExegeticalCommentary
25.]It appears that this Symeon might have been Symeon the sonof Hillel,—
and father of Gamaliel, mentioned in Acts 5:34 ff. But we have no means of
ascertaining this. It is no objection to it that he is here merely ἄνθρωπος,
seeing that Gamaliel himself is only φαρισαῖός τις in Acts 5:34.
παράκλ.]See Acts 28:20. It was a common form of adjuration among the
Jews, ‘Ita videam consolationem, si’&c., referring to Isaiah 40:1.
On the generalexpectationof deliverance at this time, see on Matthew 2:1 ff.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Luke 2:25". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/luke-2.html. 1863-1878.
Charles Simeon's Horae Homileticae
DISCOURSE:1476
CHRIST THE CONSOLATION OF ISRAEL

Luke 2:25. The same man was just and devout, waiting for the consolationof
Israel.
IN every age ofthe Church, there have been some distinguished from the
common herd of professors, by their unfeigned zealand piety. At the time
when our blessedLord came into the world, the Jewishnation were in a most
degenerate state:yet were there some, who, with humble and assured
expectation, “lookedfor redemption in Jerusalem.” Amongstthose was that
agedsaint, “to whom it was revealed, that he should not see death, till he
should have seenthe Lord’s Christ:” “the same man was just and devout,”
waiting for the sight of him whom he regardedas “the Consolationof Israel,”
and expecting it as the consummation of all his wishes.
The description here given of our Lord is worthy of peculiar attention; while
the conduct of the holy patriarch is also replete with useful instruction. We
propose therefore to consider,
I. In what respects Christ is “the ConsolationofIsrael”—
The Scriptures inform us, that there is consolationin Christ [Note:
Philippians 2:1.], even abundant [Note:2 Corinthians 1:5.] and everlasting
consolation[Note:2 Thessalonians2:16-17.]. OurLord himself, speaking of
the Spirit, calls him “another Comforter[Note: John 14:16.],” intimating
thereby that he himself had sustainedand executedthis office. But as the
Israelof Godin that age were in some respects different from the Israel that
now is, it will be proper to distinguish betweenthem, and to shew in what
respects this glorious title is applicable to Christ;
I. In reference to the JewishChurch—
[He came to give them clearerlight. Moses had revealedto them the will of
God: but he had put a veil upon his face to intimate the darkness ofthat
dispensation[Note: 2 Corinthians 3:13.]; and had expressly referred them to a
prophet who should arise after him, to whom they must look for fuller
instructions [Note: Deuteronomy18:15.]. The prophets of later ages taught
the people to look forward to the times of the Messiah, whenthe glorious light
should arise upon the Church, to chase awayall the clouds of darkness in

which it was then involved [Note: Isaiah60:1-3. Malachi4:2.]; insomuch that
at the time of Christ’s advent there was a generaland assuredexpectation,
that a fuller revelation was about to be given them by him: “We know that
MessiasCometh, who is calledChrist: when he is come, he will tell us all
things [Note: John 4:25.].
He came also to deliver them from the yoke of the ceremoniallaw. This was a
heavy burthen, which not even the most spiritual among them was able to
support. This was never intended to continue any longerthan the period fixed
for the Messiah’s advent. It was foretold by David, that a priest should arise
after the order of Melchizedec;and consequently, with the change of
priesthood, there must be a change of the whole law that related to it [Note:
Hebrews 7:11-12.]. Other prophets spake of “a new covenant [Note: Jeremiah
31:31-34.],”and of “a shaking again, not of the earth only, but also of the
heavens [Note:Haggai2:6.]:” by which they intimated that the old covenant
should vanish away[Note: Hebrews 8:8.], and that the new order of things,
which could not be shaken, should remain, after that the former was
abrogatedand dissolved [Note:Hebrews 12:25; Hebrews 12:27.].
He came moreoverto establishan universal empire. The Jews in general
misunderstood the prophecies relating to this event, and supposed that their
Messiahwoulderect a temporal monarchy: but those who had a clearer
insight into the meaning of the prophets, expectedthe establishmentof a
spiritual kingdom, wherein they should not merely be “delivered from all
their enemies, but should serve God without fear in righteousness andholiness
before him all the days of their life [Note:Luke 1:72-75.].”
To those who viewedhim as the appointed Source of these benefits, his advent
must be an occasionofmost exalted joy: and accordingly it was announcedas
such by the angelic hosts, who said, “Behold, we bring you goodtidings of
greatjoy which shall be to all people; for unto you is born this day, in the city
of David, a Saviour, which is Christ the Lord [Note:Luke 2:10-11].”]
2. In reference to the Christian Church—
[Having partakenof all the preceding benefits, we are led to contemplate the
Saviour more immediately in reference to our own necessities:and O, what a

consolationis he to us, while we view him as a Propitiation for our sins! What
tongue canutter the feelings of a contrite soul, when, after many fears of
God’s wrath, it is enabled to see the efficacyof Christ’s atonement? O, the
peace, the joy, the exultation that arise from every fresh application of his
blood to the conscience!Well is “the peace saidto pass understanding,” and
“the joy of believing to be unspeakable and glorified!”
But we are enabled to view him further as our “Advocate with the Father.” In
this light, he is, if possible, more precious than in the former. The comfort
springing from his sacrifice would be greatly diminished, if we did not know
that he is entered into heaven with his own blood, to plead the merit of it in
our behalf. What should we do under any fresh contractedguilt, if we had not
an Intercessor, through whom we might return to God, and offer our petitions
with confidence of acceptance?Weak andfrail as we are, we should sit down
in despair: but having such a High-Priest that is passedinto the heavens for
us, we may come boldly to the throne of grace, assuredof obtaining mercy,
and of finding grace to help us in the time of need [Note: Hebrews 4:14;
Hebrews 4:16.].
Further, we behold him also as a fountain of all spiritual blessings. “It hath
pleasedthe Father that in Christ should all fulness dwell [Note: Colossians
1:19.]. Whatever we want, whether wisdom, or righteousness, orstrength,
there is a fulness of it all in him; and we may say, “In the Lord have I
righteousness andstrength [Note: Isaiah45:24.].” What an unspeakable
consolationmust this be to those who feel their emptiness and poverty! What
blessedconfidence does it bring into the soul, when, under a full conviction
that we have not in ourselves a sufficiency even to think a goodthought [Note:
2 Corinthians 3:5.], we are enabled to say, “I can do all things through Christ,
who strengtheneth me [Note:Philippians 4:13.]!”
In these views “Christ is so precious to those who believe in him,” that they
“accountall things but loss and dung in comparisonof the knowledge ofhim
[Note:Philippians 3:8.].”]
It will not be unprofitable to consider,
II. In what manner we are to “wait for” him—

In the precise sense in which this expressionis used in the text, we cannow
only wait for his coming to judge the world. But there is a spiritual advent to
the soul, which every believer is entitled to expect: for, as Christ said to his
Disciples, “Iwill not leave you comfortless;I will come unto you [Note:John
14:18.];so he says to every obedient follower, “I will come unto you, and make
my abode with you [Note:John 14:21-23.].” This advent therefore we are
entitled to expect: and we should wait for it,
1. In a renunciation of all other comforters—
[The ungodly, in their troubles, go, like the Jews ofold, to the creature for
help and comfort [Note:Hosea 5:13.]:the worldling, to his business;the
voluptuary, to his indulgences; the man of gaiety, to his sports; and the
formalist, to his duties. They all “forsake the fountain of living waters, and
hew out to themselves cisterns, brokencisterns that can hold no water [Note:
Jeremiah2:13.].” But we must go to Him, who invites the wearyand
heavyladen, and gives them assurances ofrest[Note: Matthew 11:28.]. The
language ofour hearts must be, “Lord, to whom shall we go [Note: John
6:68.]? Whom have we in heaven but thee? and there is none upon earth that
we desire besides thee [Note: Psalms 73:25.].” “None elseshallsave us; for in
thee, evenin thee alone, the fatherless findeth mercy [Note:Hosea 14:3.].”]
2. In a firm persuasionof his all-sufficiency—
[We shall in vain hope for comfort in Christ, if we doubt either his poweror
his willingness to save us. “If our faith be wavering, we shall receive nothing
of the Lord [Note:James 1:6-7.].” We should not therefore come to Christ,
saying, “Lord, if thou canst do any thing for us, interpose and help us [Note:
Mark 9:22.];” but, “Lord, I know that with thee all things are possible [Note:
Job 42:2.]:” thy blood can cleanse fromthe deepestguilt [Note:1 John 1:7.
Isaiah1:18.]; thy grace canvanquish the most deep-rootedlusts [Note:2
Corinthians 12:9.]; and one glimpse of thy countenance canturn all my
sorrows into joy [Note: Psalms 4:6; Psalms 42:11.]. “Having thee, though
possessedof nothing else, I possessallthings [Note: 2 Corinthians 6:10.].”
What a holy glorying would such views of Christ introduce into the soul, even
if its distresses were everso accumulated[Note: 2 Corinthians 12:10.]!Surely,

our consolationsshould abound not only above, but also in proportion to, our
heaviestafflictions [Note: 2 Corinthians 1:5.].]
3. In an assuredexpectationof his promised advent—
[That he has promised to come to the souls of his afflicted people has been
before shewn. Indeed a very principal end of his heavenly mission was, “to
comfort them that mourn in Zion, and to appoint unto them beauty for ashes,
the oil of joy for mourning, and the garment of praise for the spirit of
heaviness [Note:Isaiah61:1-3.].” Will he then relinquish the work he has
undertaken? Will he violate his own engagements? “Is he a man, that he
should lie, or the Son of Man, that he should repent?” Let us not then listen to
the suggestions ofunbelief and impatience [Note: Psalms 77:7-9.]:but rather
obey the voice of the prophet, who says, “Thoughthe vision tarry, wait for it;
for in due time it shall come and shall not tarry [Note: Habakkuk 2:3.].”]
Our improvement of this subject shall be,
1. In a way of inquiry—
[What do we make the ground of our consolation?We see whatis supremely
and exclusively the consolationofIsrael. O that our regard to Christ may
testify for us, that we belong to the true Israel!]
2. In a way of encouragement—
[Consolationimplies some previous trouble. Now, trouble, if not of a
temporal, yet certainly of a spiritual kind, we must all feel. Let us acquaint
ourselves with Christ, and we shall never be at a loss for comfort. Let us live
nigh to him, and we may defy all the powers of earth and hell [Note: See
Isaiah25:9.].]
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