the tomb, Angels kept its watches, and heralded His rising. And so, when now the Mother
of Jesus, in her humbleness, could only bring the 'poor's offering,' the witness to the
greatness of Him Whom she had borne was not want ing. A 'eucharistic offering' - so to
speak - was brought, the record of which is the more precious that Rabbinic writings
make no allusion to the existence of the party, whose representatives we here meet. Yet
they were the true outcome of the spirit of the Old Testament, and, as such, at this time,
the special recipients of the 'Spirit' of the Old Testament.
The 'parents' of Jesus had brought Him into the Temple for presentation and redemption,
when they were met by one, whose venerable figure must have been well known in the
city and the Sanctuary. Simeon combined the three characteristics of Old Testament
piety: 'Justice,' as regarded his relation and bearing to God and man;33 'fear of God,'34 in
opposition to the boastful self-righteousness of Pharisais m; and, above all, longing
expectancy of the near fulfilment of the great promises, and that in their spiritual import
as 'the Consolation of Israel.'35 The Holy Spirit was upon him; and by that same Spirit36
the gracious Divine answer to his heart's longing had been communicated him. And now
it was as had been promised him. Coming 'in the Spirit' into the Temple, just as His
parents were bringing the Infant Jesus, he took Him into his arms, and burst into rapt
thanksgiving. Now, indeed, had God fulfilled His word. He was not to see death, till he
had seen the Lord's Christ. Now did his Lord 'dismiss' him 'in peace'37 - release him38 in
blessed comfort from work and watch - since he had actually seen that salvation, 39 so
long preparing for a waiting weary wo rld: a glorious light, Whose rising would light up
heathen darkness, and be the outshining glory around Israel's mission. With this Infant in
his arms, it was as if he stood on the mountain- height of prophetic vision, and watched
the golden beams of sunrise far away over the isles of the Gentiles, and then gathering
their full glow over his own beloved land and people. There was nothing Judiac - quite
the contrary: only what was of the Old Testament - in what he first said.40
33. Comp. Josephus, Ant. xii. 2. 5.
34. The expression ευλαβης, unquestionably refers to 'fear of God.' Comp. Delitzsch,
Hebr. Br. pp. 191, 192; and Grimm , Clavis N. T. p. 180 b.
35. The expression ηµξν 'consolation,' for the great Messianic hope - whence the
Messianic title of Menachem - is of very frequent occurrence (so in the Targum on Isaiah
and Jeremiah, and in many Rabbinical passages). Curiously enough, it is several times
put into the mouth of a Simeon (Chag. 16 b; Macc. 5 b; Shev. 34 a) - although, of course,
not the one mentioned by St. Luke. The suggestion, that the latter was the son of the great
Hillel and the father of Gamaliel, St. Paul's teacher, though not impossible as regards
time, is unsupported, though it does seem strange that the Mishnah has nothing to say
about him: 'lo niscar bamishnah.'
36. The mention of the 'Holy Spirit,' as speaking to individuals, is frequent in Rabbinic
writings. This, of course, does not imply their belief in the Personality of the Holy Spirit
(comp. Bemidb. R. 15; 20; Midr. on Ruth ii. 9; Yalkut, vol. i. pp. 221 b and 265 d ).
37. The Talmud (Ber.last page) has a curious conceit, to the effect that, in taking leave of
a person, one ought to say: 'Go to peace,' not 'in peace' (Μωλ#λ, not Μωλ#β ), the former
having been said by Jethro to Moses (Ex. iv. 18), on which he prospered; the latter by