David to Absalom (2 Sam. xv. 9), on which he perished. On the other hand, on taking
leave of a dead friend, we are to say 'Go in peace,' according to Gen. xv.15, and not 'Go
to peace.'
38. The expression απολυειν , absolvere, liberare, demittere, is most graphic. It
corresponds to the Hebrew ρ+π, which is also used of death; as in regard to Simeon the
Just, Menach. 109 b; comp. Ber. 17 a; Targum on Cant. i. 7.
39. Godet seems to strain the meaning of σωτηριον, when he renders it by the neuter of
the adjective. It is frequently used in the LXX. for η(ω#ψ .
40. St. Luke ii. 29-32.
But his unexpected appearance, the more unexpected deed and words, and that most
unexpected form in which what was said of the Infant Christ was presented to their
minds, filled the hearts of His parents with wonderment. And it was, as if their silent
wonderment had been an unspoken question, to which the answer now came in words of
blessing from the aged watcher. Mystic they seemed, yet prophetic. But now it was the
personal, or rather the Judaic, aspect which, in broken utterances, was set before the
Virgin-Mother - as if the whole history of the Christ upon earth were passing in rapid
vision before Simeon. That Infant, now again in the Virgin-Mother's arms: It was to be a
stone of decision; a foundation and corner-stone,41 for fall or for uprising; a sign spoken
against; the sword of deep personal sorrow would pierce the Mother's heart; and so to the
terrible end, when the veil of externalism which had so long covered the hearts of Israel's
leaders would be rent, and the deep evil of their thoughts42 laid bare. Such, as regarded
Israel, was the history of Jesus, from His Baptism to the Cross; and such is still the
history of Jesus, as ever present to the heart of the believing, loving Church.
42. διαλογισµος, generally used in an evil sense.
41. Is. viii. 14.
Nor was Simeon's the only hymn of praise on that day. A special interest attaches to her
who, coming that very moment, responded in praise to God43 for the pledge she saw of
the near redemption. A kind of mystery seems to invest this Anna (Channah). A widow,
whose early desolateness had been followed by a lo ng life of solitary mourning; one of
those in whose home the tribal genealogy had been preserved.44 We infer from this, and
from the fact that it was that of a tribe which had not returned to Palestine, that hers was a
family of some distinction. Curiously enough, the tribe of Asher alone is celebrated in
tradition for the beauty of its women, and their fitness to be wedded to High-Priest or
King.45
43. The verb ανθοµολογεισθαι may mean responsive praise, or simply praise (ηρωη)
which in this case, however, would equally be 'in response' to that of Simeon, whether
responsive in form or not.
44. The whole subject of 'genealogies' is briefly, but well treated by Hamburger, Real
Encykl., section ii. pp. 291 &c. It is a pity, that Hamburger so often treats his subject
from a Judaeo-apologetic standpoint.
45. Bar. R. 71, ed. Warsh.p. 131 b end; 99. p. 179 a, lines 13 and 12 from bottom.