Luke 2:25

Not only did Angels and Prophets, the shepherds and his parents, bear witness to the birth of the Lord, but the old men and the righteous. As it is said, And, behold, there was a man in Jerusalem whose name was Simeon, and he was a just man, and one who feared God. For scarcely is righteousness preserved without fear, I mean not that fear which dreads the loss of worldly goods, (which perfect love casts out,) but that holy fear of the Lord which abides for ever, by which the righteous man, the more ardent his love to God, is so much the more careful not to offend Him.

Well is he called righteous who sought not his own good, but the good of his nation, as it follows, Waiting for the consolation of Israel.

It was not surely worldly happiness that the prudent Simeon was waiting for as the consolation of Israel, but a real happiness, that is, a passing over to the beauty of truth from the shadow of the law. For he had learnt from the sacred oracles that he would see the Lord’s Christ before he should depart out of this present life. Hence it follows, And the Holy Spirit was in him, (by which indeed he was justified,) and he received an answer from the Holy Spirit.

He desired indeed to be loosed from the chains of bodily infirmity, but he wails to see the promise, for he knew, Happy are those eyes which shall see it.

Hereby also we learn with what desire the holy men of Israel desired to see the mystery of His incarnation.

To see death means to undergo it, and happy will he be to see the death of the flesh who has first been enabled to see with the eyes of his heart the Lord Christ, having his conversation in the heavenly Jerusalem, and frequently entering the doors of God’s temple, that is, following the examples of the saints in whom God dwells as in His temple. By the same grace of the Spirit whereby he foreknew Christ would come, he now acknowledges Him come, as it follows, And he came by the Spirit into the temple.

If you will touch Jesus and grasp Him in your hands, strive with all your strength to have the Spirit for your guide, and come to the temple of God. For it follows, And when his parents brought in the child Jesus, (i.e. Mary His mother, and Joseph His reputed father,) to do for him after the custom of the law, then took he him up in his arms.

How blessed was that holy entrance to holy things through which he hastened on to the end of life, blessed those hands which handled the word of life, and the arms which were held out to receive Him!

Now the righteous man, according to the law, received the Child Jesus in his arms, that he might signify that the legal righteousness of works under the figure of the hands and arms was to be changed for the lowly indeed but saving grace of Gospel faith The old man received the infant Christ, to convey thereby that this world, now worn out as it were with old age, should return to the childlike innocence of the Christian life.

Clearly enough is the nativity announced by Gabriel. But what has he to do with the Creator’s angel? The conception in the virgin’s womb is also set plainly before us. But what concern has he with the Creator’s prophet, Isaiah? He will not brook delay, since suddenly (without any prophetic announcement) did he bring down Christ from heaven. “Away,” says he, “with that eternal plaguey taxing of Cæsar, and the scanty inn, and the squalid swaddling-clothes, and the hard stable. We do not care a jot for that multitude of the heavenly host which praised their Lord at night. Let the shepherds take better care of their flock, and let the wise men spare their legs so long a journey; let them keep their gold to themselves. Let Herod, too, mend his manners, so that Jeremy may not glory over him. …

Hipp . This he says regarding the conspiracy into which they were to enter against the Lord. And that he means this conspiracy, is evident to us. For the blessed David sings, “Rulers have taken counsel together against the Lord,” and so forth. And of this conspiracy the Spirit prophesied, saying, “Let not my soul contend,” desiring to draw them off, if possible, so that that future crime might not happen through them. “They slew men, and houghed the bull;” by the “strong bull” he means Christ. And “they houghed,” since, when He was suspended on the tree, they pierced through His sinews. Again, “in their anger they houghed a bull.” And mark the nicety of the expression: for “they slew men, and houghed a bull.” For they killed the saints, and they remain dead, awaiting the time of the resurrection. …

Therefore let the Church of Christ, the city of the great King, full of grace, prolific of offspring, let her say what the prophecy uttered about her so long before by the mouth of this pious mother confesses, “My heart is made strong in the Lord, and my horn is exalted in my God.” Her heart is truly made strong, and her horn is truly exalted, because not in herself, but in the Lord her God. “My mouth is enlarged over mine enemies;” because even in pressing straits the word of God is not bound, not even in preachers who are bound. “I am made glad,” she says, “in Thy salvation.” This is Christ Jesus Himself, whom old Simeon, as we read in the Gospel, embracing as a little one, yet recognizing as great, said, “Lord, now lettest Thou Thy servant depart in peace, for mine eyes have seen Thy salvation.” Therefore may the Church say, “I am made glad in Thy salvation. …

29. As, therefore, the Father begat, the Son is begotten; so the Father sent, the Son was sent. But in like manner as He who begat and He who was begotten, so both He who sent and He who was sent, are one, since the Father and the Son are one. So also the Holy Spirit is one with them, since these three are one. For as to be born, in respect to the Son, means to be from the Father; so to be sent, in respect to the Son, means to be known to be from the Father. And as to be the gift of God in respect to the Holy Spirit, means to proceed from the Father; so to be sent, is to be known to proceed from the Father. Neither can we say that the Holy Spirit does not also proceed from the Son, for the same Spirit is not without reason said to be the Spirit both of the Father and of the Son. …

And it had been revealed unto him by the Holy Ghost, that he should not see death before he had seen the Lord’s Christ. And he came by the Spirit into the temple. And when His parents brought in the child Jesus, to do for Him after the cus tom of the law, then took he Him up in his arms, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel. And His father and mother marvelled at those things which were spoken of Him. And Simeon blessed them, and said unto Mary His mother, Behold, this child is set for the fall and rising again of many in Israel, and for a sign that shall be spoken against; and a sword shall pierce through thy own soul also, that the thoughts of many hearts may be revealed. …

24. Hereby also we see how another question is solved, if any one indeed finds a difficulty in it. I allude to the question as to how it was possible, on the supposition that the elder Herod was already anxious (to obtain information regarding Him), and agitated by the intelligence received from the wise men concerning the birth of the King of the Jews, for them, when the days of the purification of His mother were accomplished, to go up in any safety with Him to the temple, in order to see to the performance of those things which were according to the law of the Lord, and which are specified by Luke. …

6. But what is meant by this which he says, “For the Spirit was not yet given, because Jesus was not yet glorified?” He is understood to say this in a sense that is evident. For the meaning is not that the Spirit of God, which was with God, was not in being; but was not yet in them who had believed on Jesus. For thus the Lord Jesus disposed not to give them the Spirit of which we speak, until after His resurrection; and this not without a cause. And perhaps if we inquire, He will favor us to find; and if we knock, He will open for us to enter. Piety knocks, not the hand, though the hand also knocks, if it cease not from works of mercy. …

8. But some one says, Was he then not cast out of the hearts of the patriarchs and prophets, and the righteous of olden time? Certainly he was. How, then, is it said, “Now he shall be cast out”? How else can we think of it, but that what was then done in the case of a very few individuals, was now foretold as speedily to take place in many and mighty nations? Just as also that other saying, “For the Spirit was not yet given, because that Jesus was not yet glorified,” may suggest a similar inquiry, and find a similar solution. For it was not without the Holy Spirit that the prophets predicted the events of the future; nor was it so that the aged Simeon and the widowed Anna knew by the Holy Spirit the infant Lord; and that Zacharias and Elisabeth uttered by the Holy Spirit so many predictions concerning Him, when He was not yet born, but only conceived. …

2. In this prayer, therefore, Jesus may seem to have omitted praying for some of His own, unless we carefully examine His words in the prayer itself. For if He prayed first for those, as we have already shown, who were then with Him, and afterwards for those also who should believe on Him through their word, it may be said that He prayed not for those who were neither with Him when He so spake, nor afterwards believed through their word, but had done so at some previous time either of themselves, or in some other supposable manner. …

2. “They have defiled Thy holy Temple, they have made Jerusalem for a keeping of apples.” “They have made the dead bodies of Thy servants morsels for the fowls of heaven, the fleshes of Thy saints for the beasts of the earth” ( ver. 2 ). “They have poured forth their blood like water in the circuit of Jerusalem, and there was no one to bury them” ( ver. 3 ). If in this prophecy any one of us shall have thought that there must be understood that laying waste of Jerusalem, which was made by Titus the Roman Emperor, when already the Lord Jesus Christ, after His Resurrection and Ascension, was being preached among the Gentiles, it doth not occur to me how that people could now have been called the inheritance of God, as not holding to Christ, whom having rejected and slain, that people became reprobate, which not even after His Resurrection would believe in Him, and even killed His Martyrs. …

This (James) was bishop, as they say, and therefore he speaks last, and herein is fulfilled that saying, “In the mouth of two or three witnesses shall every word be established.” ( Deut. xvii. 6 ; Matt. xviii. 16 .) But observe the discretion shown by him also, in making his argument good from the prophets, both new and old. For he had no acts of his own to declare, as Peter had and Paul. And indeed it is wisely ordered that this (the active) part is assigned to those, as not intended to be locally fixed in Jerusalem, whereas (James) here, who performs the part of teacher, is no way responsible for what has been done, while however he is not divided from them in opinion. ( b ) “Men and brethren,” he says, “hearken unto me.” Great is the moderation of the man. His also is a more complete oration, as indeed it puts the completion to the matter under discussion. …