Luke 2:29

Luk_2:29; Luk_2:31

Lord, now lettest Thou Thy servant depart in peace

Nunc Dimittis

I.

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

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

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

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

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

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

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

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

1. When their graces are vigorous.

2. When their assurance is clear.

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

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

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

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

III. THERE ARE WORDS TO ENCOURAGE US TO THE LIKE READINESS TO DEPART (See Psa_23:4; Psa_37:37; Psa_116:15; Isa_57:2; 1Co_3:22; 1Co_15:54; Rev_14:13). These promises belong to all believers; each of them is a sure word from God. (C. H. Spurgeon.)

The Hunt Dimittis

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

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

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

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

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

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

Simeons Canticle

The Nunc Dimittis may supply us with useful lessons.

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

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

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

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

Lover and friend hast

Thou removed from me;

My intimates are--Darkness.

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

This God is our God for ever and ever;

He is our guide, gently leading us over death.

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

Nunc Dimittis

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

Our last days should be our best days

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

The last scene

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

Sweet when fading

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

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

Simeons Canticle

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

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

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

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

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

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

Simeons Song

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

Death tests

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

Death welcome with Jesus near

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

Light in death

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

Ready to start

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

Release from school

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

Simeons Song

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

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

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

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

The glory and work of old age

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

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

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

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

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

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

Death viewed without terror

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

Death is release

If one had watchd a prisoner many a year,

Standing behind a barred window-pane,

Fettered with heavy handcuff and with chain,

And gazing on the blue sky far and clear;

And suddenly some morning he should hear

The man had in the night contrived to gain

His freedom, and was safe, would this bring pain?

Ah! would it not to dullest heart appear

Good tidings?

(Helen Hunt.)

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

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

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

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

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

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

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

Servant of God

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

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

Satisfied

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

The best sight

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

Death better than degeneration

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

Excessive spiritual joy

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

Seeing the invisible

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

Christ embraced

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

Old age

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

A martyrs death-song

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

Peace of a dying Christian

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

Christ immediately known and embraced

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

Prepared

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

The waiting of Simeon

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

Desiring death

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

Spiritual intimations

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

Coincidences

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

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

In feelings, not in figures on a dial:

We should count time by heart-throbs.

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

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

Character and privilege of Simeon

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

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

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

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

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

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

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

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

The Song of Simeon

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

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

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

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

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

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

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

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

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

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

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

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

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

Men generally unready to die

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

James Hervey

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

Mine eyes have seen Thy salvation

Gods salvation

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

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

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

Thy salvation

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

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

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

1. A grasp of faith.

2. A grasp of love.

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

1. Waiting is ended.

2. Simeon was excited to praise the Lord.

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

4. He was now prepared to look on death.

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

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luke

SIMEON’S SWAN-SONG

Luk 2:29 - Luk 2:30.

That scene, when the old man took the Infant in his withered arms, is one of the most picturesque and striking in the Gospel narrative. Simeon’s whole life appears, in its later years, to have been under the immediate direction of the Spirit of God. It is very remarkable to notice how, in the course of three consecutive verses, the operation of that divine Spirit upon him is noted. ‘It was 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.’ I suppose that means that some inward monition, which he recognised to be of God, sent him there, in the expectation that at last he was to ‘see the Lord’s Christ.’ He was there before the Child was brought by His parents, for we read ‘He came by the Spirit into the Temple, and when the parents brought in the Child Jesus . . . he took Him in his arms.’ Think of the old man, waiting there in the Sanctuary, told by God that he was thus about to have the fulfilment of his life-long desire, and yet probably not knowing what kind of a shape the fulfilment would take. There is no reason to believe that he knew he was to see an infant; and he waits. And presently a peasant woman comes in with a child in her arms, and there arises in his soul the voice ‘Anoint Him! for this is He!’ And so, whether he expected such a vision or no, he takes the Child in his arms, and says, ‘Lord! Now, now !-after all these years of waiting-lettest Thou Thy servant depart in peace.’

Now, it seems to me that there are two or three very interesting thoughts deducible from this incident, and from these words. I take three of them. Here we have the Old recognising and embracing the New; the slave recognising and submitting to his Owner; and the saint recognising and welcoming the approach of death.

I. The Old recognising and embracing the New.

It is striking to observe how the description of Simeon’s character expresses the aim of the whole Old Testament Revelation. All that was meant by the preceding long series of manifestations through all these years was accomplished in this man. For hearken how he is described-’just and devout,’ that is the perfection of moral character, stated in the terms of the Old Testament; ‘waiting for the Consolation of Israel,’ that is the ideal attitude which the whole of the gradual manifestation of God’s increasing purpose running through the ages was intended to make the attitude of every true Israelite-an expectant, eager look forwards, and in the present, the discharge of all duties to God and man. ‘And the Holy Ghost was upon him’; that, too, in a measure, was the ultimate aim of the whole Revelation of Israel. So this man stands as a bright, consummate flower which had at last effloresced from the roots; and in his own person, an embodiment of the very results which God had patiently sought through millenniums of providential dealing and inspiration. Therefore in this man’s arms was laid the Christ for whom he had so long been waiting.

And he exhibits, still further, what God intended to secure by the whole previous processes of Revelation, in that he recognises that they were transcended and done with, that all that they pointed to was accomplished when a devout Israelite took into his arms the Incarnate Messiah, that all the past had now answered its purpose, and like the scaffolding when the top stone of a building is brought forth with shouting, might be swept away and the world be none the poorer. And so he rejoices in the Christ that he receives, and sings the swan-song of the departing Israel, the Israel according to the Spirit. And that is what Judaism was meant to do, and how it was meant to end, in an euthanasia, in a passing into the nobler form of the Christian Church and the Christian citizenship.

I do not need to remind you how terribly unlike this ideal the reality was, but I may, though only in a sentence or two, point out that that relation of the New to the Old is one that recurs, though in lees sharp and decisive forms, in every generation, and in our generation in a very special manner. It is well for the New when it consents to be taken in the arms of the Old, and it is ill for the Old when, instead of welcoming, it frowns upon the New, and instead of playing the part of Simeon, and embracing and blessing the Infant, plays the part of a Herod, and seeks to destroy the Child that seems to threaten its sovereignty. We old people who are conservative, if not by nature, by years, and you young people who are revolutionary and innovating by reason of your youth, may both find a lesson in that picture in the Temple, of Simeon with the Infant Christ in his arms.

II. Further, we have here the slave recognising and submitting to his Owner.

Now the word which is here employed for ‘Lord’ is one that very seldom occurs in the New Testament in reference to God; only some four or five times in all. And it is the harshest and hardest word that can be picked out. If you clip the Greek termination off it, it is the English word ‘despot,’ and it conveys all that that word conveys to us, not only a lord in the sense of a constitutional monarch, not only a lord in the polite sense of a superior in dignity, but a despot in the sense of being the absolute owner of a man who has no rights against the owner, and is a slave. For the word ‘slave’ is what logicians call the correlative of this word ‘despot,’ and as the latter asserts absolute ownership and authority, the former declares abject submission. So Simeon takes these two words to express his relation and feeling towards God. ‘Thou art the Owner, the Despot, and I am Thy slave.’ That relation of owner and slave, wicked as it is, when subsisting between two men-an atrocious crime, ‘the sum of all villainies,’ as the good old English emancipators used to call it-is the sum of all blessings when regarded as existing between man and God. For what does it imply? The right to command and the duty to obey, the sovereign will that is supreme over all, and the blessed attitude of yielding up one’s will wholly, without reserve, without reluctance, to that infinitely mighty, and-blessed be God!-infinitely loving Will Absolute authority calls for abject submission.

And again, the despot has the unquestioned right of life and death over his slave, and if he chooses, can smite him down where he stands, and no man have a word to say. Thus, absolutely, we hang upon God, and because He has the power of life and death, every moment of our lives is a gift from His hands, and we should not subsist for an instant unless, by continual effluence from Him, and influx into us, of the life which flows from Him, the Fountain of life.

Again, the slave-owner has entire possession of all the slave’s possessions, and can take them and do what he likes with them. And so, all that I call mine is His. It was His before it became mine; it remains His whilst it is mine, because I am His, and so what seems to belong to me belongs to Him, no less truly. What, then, do you do with your possessions? Use them for yourselves? Dispute His ownership? Forget His claims? Grudge that He should take them away sometimes, and grudge still more to yield them to Him in daily obedience, and when necessary, surrender them? Is such a temper what becomes the slave? What reason has he to grumble if the master comes to him and says, ‘This little bit of ground that I have given you to grow a few sugar-canes and melons on, I am going to take back again.’ What reason have we to set up our puny wills against Him, if He exercises His authority over us and demands that we should regard ourselves not only as sons but also as slaves to whom the owner of it and us has given a talent to be used for Him?

Now, all that sounds very harsh, does it not? Let in one thought into it, and it all becomes very gracious. The Apostle Peter, who also once uses this word ‘despot,’ does so in a very remarkable connection. He speaks about men’s ‘denying the despot that bought them.’ Ah, Peter! you were getting on very thin ice when you talked about denial. Perhaps it was just because he remembered his sin in the judgment hall that he used that word to express the very utmost degree of degeneration and departure from Jesus. But be that as it may, he bases the slave-owner’s right on purchase. And Jesus Christ has bought us by His own precious blood; and so all that sounds harsh in the metaphor, worked out as I have been trying to do, changes its aspect when we think of the method by which He has acquired His rights and the purpose for which He exercises them. As the Psalmist said, ‘Oh, Lord! truly I am Thy slave. Thou hast loosed my bonds.’

III. So, lastly, we have here the saint recognising and welcoming the approach of death.

Now, it is a very singular thing, but I suppose it is true, that somehow or other, most people read these words, ‘Lord! now lettest Thou Thy servant depart in peace,’ as being a petition; ‘Lord! now let Thy servant depart.’ But they are not that at all. We have here not a petition or an aspiration, but a statement of the fact that Simeon recognises the appointed token that his days were drawing to an end, and it is the glad recognition of that fact. ‘Lord! I see now that the time has come when I may put aside all this coil of weary waiting and burdened mortality, and go to rest.’ Look how he regards approaching death. ‘Thou lettest Thy servant depart’ is but a feeble translation of the original, which is better given in the version that has become very familiar to us all by its use in a musical service, the Nunc Dimittis; ‘Now Thou dost send away’ It is the technical word for relieving a sentry from his post. It conveys the idea of the hour having come when the slave who has been on the watch through all the long, weary night, or toiling through all the hot, dusty day, may extinguish his lantern, or fling down his mattock, and go home to his little hut. ‘Lord! Thou dost dismiss me now, and I take the dismission as the end of the long watch, as the end of the long toil.’

But notice, still further, how Simeon not only recognises, but welcomes the approach of death. ‘Thou lettest Thy servant depart in peace.’ Yes, there speaks a calm voice tranquilly accepting the permission. He feels no agitation, no fluster of any kind, but quietly slips away from his post. And the reason for that peaceful welcome of the end is ‘for mine eyes have seen Thy salvation.’ That sight is the reason, first of all, for his being sure that the curfew had rung for him, and that the day’s work was done. But it is also the reason for the peacefulness of his departure. He went ‘in peace,’ because of what? Because the weary, blurred, old eyes had seen all that any man needs to see to be satisfied and blessed. Life could yield nothing more, though its length were doubled to this old man, than the sight of God’s salvation.

Can it yield anything more to us, brethren? And may we not say, if we have seen that sight, what an unbelieving author said, with a touch of self-complacency not admirable, ‘I have warmed both hands at the fire of life, and I am ready to depart.’ We may go in peace, if our eyes have seen Him who satisfies our vision, whose bright presence will go with us into the darkness, and whom we shall see more perfectly when we have passed from the sentry-box to the home above, and have ceased to be slaves in the far-off plantation, and are taken to be sons in the Father’s house. ‘Thou lettest Thy servant depart in peace.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

2:29-32 This third great hymn of the birth narrative is called the Nunc dimittis (“now dismiss”), from the first words of the Latin translation. The hymn praises God for allowing Simeon to see God’s salvation.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 2:29. Νῦν, now) Simeon receives and accepts a double benefit conjointly [at once] in accordance with the Divine promise, viz. the sight of the Saviour and a happy departure. The ancient fathers have formed many conjectures as to what John may have announced to the dead after his departure: it is strange, if they framed no similar suppositions as to Simeon.—ἀπολύεις, Thou lettest depart[28]) The same verb occurs, Gen 15:2; Num 20:29; Job 3:6; Job 3:16 (13).—Δέσποτα, Lord) Δεσπότης properly signifies a master [‘herus, viz. of slaves, servants], Act 4:24; 2Ti 2:21; Rev 6:10.—κατὰ τὸ ῥῆμά σου, according to Thy word) The Song of Simeon exactly corresponds to the word of the promise. For the words are respectively parallel in each: the Lord’s Christ [Luk 2:26], and Thy [the Lord’s] Salvation [Luk 2:30]: “before he had seen” [Luk 2:26], and mine eyes have seen” [Luk 2:30]: Death [Luk 2:26], and Thou lettest depart [29].—ἐν εἰρήνῃ, in peace) in perfect peace.

[28] Not a prayer, but an expression of thankful acquiescence in God’s will.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_2:29 ff. Now (after I have seen the Messiah, Luk_2:26; Luk_2:30) Thou lettest Thy servant depart, O Ruler, according to Thine utterance (Luk_2:2), in bliss (so that he is happy, see on Mar_5:34); now the time is come, when Thou lettest me die blessed.[55]

ἀπολύεις] present, of that which is nearly and certainly impending. There is no need to supply τοῦ ζῆν, or ἐκ τῆς γῆς, or the like (as is usually done), as the absolute ἀπολύειν is at all events used (comp. Soph. Ant. 1254; Gen_15:2; Num_20:29; Tob_3:6), but Simeon conceives of his death figuratively as an enfranchisement from service, as is signified by the context in τ. δοῦλόν σου, δέσποτα. The servant of God dies and is thereby released from his service.

εἶδον prefixed with emphasis, in retrospective reference to Luk_2:26.

τὸ σωτήριόν σου] the deliverance bestowed by Thee, the Messianic deliverance, which has begun with the birth of the Messiah. Comp. Luk_3:6; Act_28:28.

κατὰ πρόσωπον πάντ. τ. λαῶν] in the face of all peoples, so that this deliverance is set forth before all peoples, is visible and manifest to them. Comp. on κατὰ πρόσωπ., Jacobs, ad Ach. Tat. iii. 1, p. 612. The prophet sees the σωτήριον already in its unfolded manifestation to all. This is then, in Luk_2:32, further specially characterized as respects the two portions of the πάντων τῶν λαῶν, in which φῶς and δόξαν are appositional definitions to τὸ σωτήριόν σου: light, which is destined to bring revelation to the heathen, and glory of Thy people Israel. The progression of the climax lies in φῶς and δόξα. For the heathen the σωτήριον is light, when, namely, they come in accordance with the time-hallowed promise (Isa_2:2 ff; Isa_11:10; Isa_44:5; Isa_60:1 ff., and many other passages), and subject themselves to the Messianic theocracy, whereby they become enlightened and sharers in the unveiling of the divine truth. For the people Israel the σωτήριον is glory, because in the manifestation and ministry of the Messiah the people of God attains the glory, through which it is destined to be distinguished above all peoples as the seat and possessor of salvation. Δόξαν might be included as still dependent on εἰς (Theophylact, Euthymius Zigabenus, Luther, Bleek, and others), but by taking it independently, the great destination of the σωτήριον for the people of Israel is brought into more forcible prominence.

Luk_2:33. And there was (on the singular ἦν and the plural participles that follow, see Kühner, § 433, 1; comp. Mat_17:3) His father and His mother in amazement, etc. In this there is no inconsistency with the earlier angelic revelations (Strauss). The thing was great enough in itself, and they learned it here in another form of revelation, the prophetic.

[55] Euthymius Zigabenus well remarks: μηκέτι λυπούπενον ὑπὲρ τῆς ἐλευθερίας τοῦ Ἰσραήλ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 2:29-32 . Nunc dimittis .

Luk 2:29 . νῦν , now, at last, of a hope long cherished by one who is full of years, and content to die. ἀπολύεις , Thou releasest me, present for the future, death near, and welcome. δοῦλον , δέσποτα : slave, master; terms appropriate at all times to express the relation between God and men, yet savouring of legal piety. ἐν εἰρήνῃ , in peace; he has had enough of life and its service, and the purpose of life has been fulfilled by the crowning mercy of a sight of the Christ: death will be as a sleep to a labouring man.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vers. 29-32. “Lord, now lettest Thou Thy servant depart in peace, according to Thy word: 30 For mine eyes have seen Thy salvation, 31 Which Thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of Thy people Israel.”

The vivid insight and energetic conciseness which characterize this song remind us of the compositions of David. Simeon represents himself under the image of a sentinel whom his master has placed in an elevated position, and charged to look for the appearance of a star, and then announce it to the world. He sees this long-desired star; he proclaims its rising, and asks to be relieved of the post he has occupied so long. In the same way, at the opening of AEschylus’ Agamemnon, when the sentinel, set to watch for the appearing of the fire that is to announce the taking of Troy, beholds at last the signal so impatiently expected, he sings at once both the victory of Greece and his own release.

Beneath each of these terms in Luk 2:29 is found the figure which we have just indicated: νῦν, now, that is to say, at last, after such long waiting! The word ἀπολύειν, to release, discharge, contains the two ideas of relieving a sentinel on duty, and delivering from the burden of life. These two ideas are mixed up together here, because for a long time past Simeon’s earthly existence had been prolonged simply in view of this special mandate. The term δέσποτα, lord, expresses Simeon’s acknowledgment of God’s absolute right over him. ῾Ρῆμά σου, Thy word, is an allusion to the word of command which the commander gives to the sentinel. The expression, in peace, answers to the word now, with which the song begins. This soul, which for a long time past has been all expectation, has now found the satisfaction it desired, and can depart from earth in perfect peace.

Luk 2:30-31 form, as it were, a second strophe. Simeon is now free. For his eyes have seen.

The term σωτήριον, which we can only translate by salvation, is equivalent neither to σωτήρ, Saviour, nor to σωτηρία, salvation. This word, the neuter of the adjective σωτήριος, saving, denotes an apparatus fitted to save. Simeon sees in this little child the means of deliverance which God is giving to the world. The term prepare is connected with this sense of σωτήριον: we make ready an apparatus. This notion of preparation may be applied to the entire theocracy, by which God had for a long time past been preparing for the appearance of the Messiah. But it is simpler to apply this term to the birth of the infant. The complement, in the sight of, must be explained in this case by an intermediate idea, “Thou hast prepared this means for placing before the eyes of...,” that is to say, in order that all may have the advantage of it. It is a similar expression to that of Psa 23:5, “Thou hast prepared a table before me.” Perhaps this expression, in the sight of all nations, is connected with the fact that this scene took place in the court of the Gentiles. The universalism contained in these words, all nations, in no way goes beyond the horizon of the prophets, of Isaiah in particular (Isa 42:6; Isa 60:3); it is perfectly appropriate in the mouth of a man like Simeon, to whom the prophetic spirit is attributed.

The collective idea, all people, is divided, in the third strophe, into its two essential elements, the Gentiles and Israel. From Genesis to Revelation this is the great dualism of history, the contrast which determines its phases. The Gentiles are here placed first. Did Simeon already perceive that the salvation of the Jews could only be realized after the enlightenment of the heathen, and by this means? We shall see what a profound insight this old man had into the moral condition of the generation in which he lived. Guided by all that Isaiah had foretold respecting the future unbelief of Israel, he might have arrived at the conviction that his people were about to reject the Messiah (Luk 2:35).

The idea of salvation is presented under two different aspects, according as it is applied to the heathen or to the Jews. To the first this child brings light, to the second glory. The heathen, in fact, are sunk in ignorance. In Isa 25:7 they are represented as enveloped in a thick mist, and covered with darkness. This covering is taken away by the Messiah. The genitive ἐθνῷν may be regarded as a genitive of the subject, the enlightenment which the heathen receive. The heathen might also be made the object of the enlightenment, the light whereby the covering which keeps them in darkness is done away, and they themselves are brought into open day. But this second sense is somewhat forced.

Whilst the ignorant heathen receive in this child the light of divine revelation, of which they have hitherto been deprived, the humiliated Jews are delivered by Him from their reproach, and obtain the glory which was promised them. Springing from amongst them, Jesus appears their crown in the eyes of mankind. But this will be at the end, not at the commencement of the Messianic drama.

In this song all is original, concise, enigmatical even, as the words of an oracle. In these brief pregnant sentences is contained the substance of the history of future ages. Neither the hackneyed inventions of legend, nor any preconceived dogmatic views, have any share in the composition of this joyous lyric.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Lettest me depart out of this life, to be joined to my fathers.

As thou promised me.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Lord--"Master," a word rarely used in the New Testament, and selected here with peculiar propriety, when the aged saint, feeling that his last object in wishing to live had now been attained, only awaited his Master's word of command to "depart."

now lettest, &c.--more clearly, "now Thou art releasing Thy servant"; a patient yet reverential mode of expressing a desire to depart.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. Lord, now lettest thou thy servant depart in peace] Now thou dismissest, απολυεις, loosest him from life; having lived long enough to have the grand end of life accomplished.

According to thy word] It was promised to him, that he should not die till he had seen the Lord's anointed, Lu 2:26; and now, having seen him, he expects to be immediately dismissed in peace into the eternal world; having a full assurance and enjoyment of the salvation of God. Though Simeon means his death, yet the thing itself is not mentioned; for death has not only lost its sting, but its name also, to those who have, even by faith, seen the Lord's anointed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(29) Now lettest thou thy servant depart in peace.—It is not expedient to alter the translation, but we have to remember that the central idea is that of the manumission of a slave. The word for Lord is not the usual Kyrios, but Despotes—a word but seldom used of God, and then almost always of the relation of a master and the slave who is such by inheritance or purchase (Act_4:24; 2Pe_2:1; Jude Luk_2:4; Rev_6:10, are the only other instances of its use). Simeon speaks as a slave who, through the night of long, weary years, has been standing on the watch-tower of expectation, and is at last set free by the rising of the Sun.

According to thy word.—The reference is to the oracle which had been uttered within his soul, and was now being fulfilled.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. Lord, now lettest thou thy servant depart in peace] Rather, Now art Thou setting free Thy slave, O Master, according to Thy word, in peace. This rapturous Psalm—the Nunc Dimittis—has formed a part of Christian evening worship certainly since the fifth century. Despotes is not often used of God (Act_4:24; Rev_6:10).

In peace] On leaving a dying person the Jews said, ‘Go in peace’ (Be shalôm), Gen_15:15. Otherwise they said, ‘Go to peace’ (Le shalôm) as Jethro did to Moses. See on Luk_7:50.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Lord, now lettest thou thy servant,.... He acknowledges him as his Lord, and to have a despotic power over him with respect to life and death; and himself as his servant, which he was, both by creation and grace: and though it expresses humiliation, and a sense of distance and unworthiness, yet to be a servant of the most high God, is a very high and honourable character: what he requests of the Lord is that he might

depart in peace; signifying his hearty desire to die, and with what cheerfulness he should meet death, having obtained all that he could wish for and desire, in seeing and embracing the Saviour: he expresses his death, by a departure out of the world, as in Joh 13:1 Phi 1:21 agreeably to the way of speaking of it among the Jews. See Gill on Phi 1:21 and by a word, which signifies a loosing of bonds; death being a dissolving the bond of union, between soul and body, and a deliverance, as from prison and bondage; the body being, as it were, a prison to the soul in the present state of things: and he also intimates, that whereas, though he had the strongest assurances of the Messiah's coming, and of his coming before his death, by the revelation of the Holy Ghost, and so most firmly believed it, without fluctuation, and hesitation of mind; yet as hope deferred makes the heart sick, he was anxious and restless in his desire, till it was accomplished; but now being come, he could take his leave of the world, and his entrance into eternity, with the greatest calmness and tranquillity of mind, having nothing to disturb him, nor more to desire: he adds,

according to thy word; for he seems to have understood by the revelation made to him, that as he should not die before he saw the Messiah, so, when he had seen him, that he should immediately, or in a very short time after, be removed by death; and which he greatly desired, and in which, he sinned not, because his request was according to the word of God: whereas often, desires of death are not only without the word of God, and due resignation to his will, and any regard to his glory, but to be rid of some trouble, or gratify some lust, as pride, revenge, &c.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 Lord, now lettest thou thy servant depart in peace, according to thy word:

Ver. 29. Lord, now lettest thou thy servant] In the Syriac it is, "Now thou openest the prison door;" the prisoner must not, till then, go out; nor we out of life till fairly dismissed. Simeon having laid in his heart (saith one) what he lapt in his arms, sung, Nunc dimittis; I fear no sin, I dread no death; I have lived long enough, I have my life; I have longed enough, I have my love; I have seen enough, I have my light; I have served enough, I have my saint; I have sorrowed enough, I have my joy: sweet babe, let this psalm serve for a lullaby to thee, and for a funeral for me. Oh sleep in my arms, and let me sleep in thy peace. Dying Velcurio broke out into these words, " Pater est Amator, Filius Redemptor, Spiritus Sanctus Consolator; quomodo ilaque tristitia affici possim?" Dying Deering said, " Ego omnium sanctorum minimus, credo et intueor in Christum salutem meam."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Now lettest - Now thou “dost” let or permit. This word is in the indicative mood, and signifies that God was permitting him to die in peace, by having relieved his anxieties, allayed his fears, fulfilled the promises, and having by the appearing of the Messiah, removed every reason why he should live any longer, and every wish to live.

Depart - Die.

According to thy word - Thy promise made by revelation. God never disappoints. To many it might have appeared improbable, when such a promise was made to an old man, that it should be fulfilled. But God fulfils all his word, keeps all his promises, and never disappoints those who trust in him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The song consists of an eulogium of Christ, whom Simeon here calls:

1. The Lord’s salvation;

2. A light to lighten the Gentiles;

3. The glory of Israel;

and a petition, that now the Lord would let him depart in peace. But I shall take the words in order.

Lord, now lettest thou thy servant depart in peace, according to thy word. He desireth to die, having now lived to see what alone he desired life for. It is a speech much like Jacob’s, Gen 46:30, when he had seen Joseph, whom he thought lost, but spoken here upon a much more weighty consideration. The word translated

depart, signifies to absolve, and forgive, Luk 6:37; to dismiss, and to deliver as from bondage and misery. It is used to express the death of good men, by the Septuagint, Gen 15:15; Num 20:29; and the noun from it is used so by the apostle, 2Pe 1:15. Simeon owns God to be the Lord of his life, who had the power of it, and could alone dismiss him; and signifieth himself to be an old man, satisfied with days, willing to be at rest from the miseries of this life; but he begs to be dismissed, and to die in peace, that is, happily: see Gen 15:15; 2Ki 22:20; Psa 4:8.

According to thy word, that is, thy promise, mentioned Luk 2:26. But the putting of these words in before those words

in peace, seems to import that he could not die in peace before he had seen God’s word fulfilled to him, in which he had made him to hope.

For mine eyes have seen thy salvation, that is, thy Christ, according to the revelation I had from thee. Simeon had a special revelation of a corporeal sight of Christ; he could not die happily till he had had that. None of us can die in peace, till we have seen the Lord’s salvation with a spiritual eye, and made application of the promises of the gospel, in the more general revelation of his word.

Thy salvation, which thou hast prepared before the face of all people; that is, the author of salvation, for there is no salvation in any other, Act 4:12. Simeon declares that this salvation was prepared for all people. Isa 11:10, he was prophesied of as an ensign for the people, to it shall the Gentiles seek. So Isa 52:10, The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. So Psa 98:2. Simeon speaks the same thing more particularly, Luk 2:32,

A light to lighten the Gentiles, and the glory of thy people Israel. All the people mentioned Luk 2:32 were either Gentiles or Jews. Simeon here prophesieth, that Christ should lighten the Gentiles. The state of the Gentiles (by whom were understood all the people in the world except the Jews) is often in Scripture expressed under the notion of darkness, both in respect of the ignorance of the true God which was amongst them, and of their idolatry and superstition, and their lewd and wicked lives, much proportioned to their religion. Hence Paul is said to be sent to the Gentiles, to turn them from darkness to light, Act 26:18. Christ is called light; Joh 8:12, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. So Joh 9:5. Conformable to the old prophecies: Isa 60:1-3, Arise, shine, for thy light is come. Behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee. And the Gentiles shall come to thy light. And speaking of Christ, Isa 49:6, I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. So Isa 42:6, And give thee for a covenant of the people, for a light of the Gentiles. See Psa 98:3; Act 13:47.

And the glory of thy people Israel. All the earth is the Lord’s, but Israel is called his son, his first born, Exo 4:22. Christ was the minister of the circumcision, Rom 15:8. To them it was that he was promised, of them it was that he was born, Rom 9:5. Amongst them it was that he preached and wrought miracles: He came unto his own, Joh 1:11. It was said of old, I will place salvation in Zion for Israel my glory, Isa 46:13. Christ is the glory of any people; the preaching of Christ, the owning and professing of Christ, a living up to his rules, this is a people’s glory. And as some do this more and better than others, so in God’s account they differ from others in what is true glory.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29-35. The utterances of Elisabeth, Mary, and Simeon are consecutive. Each begins where the other ends. Mary sings her own born Messiah; Zacharias celebrates the triumph of Israel; and Simeon announces the hopes of the Gentiles. But besides this holding forth the Messiah as a saviour for Gentile as well as Jew, what is remarkable is, that he announces in Jesus a suffering Messiah as well as a glorious. Nay, he announces that the blessed mother should also be a sorrowing mother. Though she has exulted, loftily and truly, in the thought that her son should sit on the throne of David, she learns now that calumny will make him its sign, and a sword shall pierce her soul. Human life is made of the extremes of joy and sorrow; but to whose lot did such blended joy and sorrow ever fall?

29. Lettest thou thy servant—He, as the Lord’s servant, is now ready to be discharged from his earthly service. His swan-like song to God has been celebrated for its beauty in all ages of the Church. It was his blessed lot.

On earth thy salvation to see,

And then to enjoy it above.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Lord, now lettest thou thy servant depart in peace. The beautiful little hymn of Simeon was no doubt preserved by the Virgin Mary and given to St. Luke. The Nunc dimittis has been used constantly in the liturgics of Christian Churches for fourteen centuries. The thought which runs through the hymn has been well put by Godet: "Simeon represents himself under the image of a sentinel, whom his master has placed in an elevated position, and charged to look for the appearance of a star, and then to announce it to the world. He sees this long-desired star; he proclaims its rising, and asks to be relieved of the post on the watch-tower he has occupied so long. In the same way, at the opening of Aeschylus"s "Agamemnon," when the sentinel, set to watch for the appearing of the fire that is to announce the taking of Troy, beholds at last the signal so impatiently expected, he sings at once both the victory of Greece and his own release."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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

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

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

3. That it is only a spiritual sight of Christ by faith that can welcome the approach of death, and render it an object desirable to the Christian’s choice; he only that can say, My eyes have seen thy salvation, will be able to say, Lord, let thy servant depart.

Observe, farther, Holy Simeon having declared the faithfulness of God to himself in the gift of Christ, next he celebrates the mercy of God in bestowing this invaluable gift of a Saviour upon the whole world.

The world consists of Jews and Gentiles; Christ is a light to the one, and the glory of the other. A light to the blind and dark Gentiles, and the glory of the renowned church of the Jews; the Messiah being promised to them, born and bred up with them, living amongst them, preaching his doctrine to them, and working his miracles before them: and thus was Christ the glory of his people Israel.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

29. Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα. ‘Now art Thou setting free Thy slave, O Master, according to Thy word, in peace.’ Νῦν ‘now, at last!’ The present tense is the so-called praesens futurascens where an action still future is spoken of in the present because it is unalterably determined, and the result is already in course of accomplishment. See instances of it in Mat 26:2 ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται; Joh 14:3 πάλιν ἔρχομαι; Col 3:6; Heb 4:3. See Winer p. 331. This rapturous Psalm—the Nunc Dimittis—has formed a part of Christian evening worship certainly since the fifth century. Δεσπότης is not often used of God (Act 4:24; Rev 6:10); but Simeon here regards himself as a servant to be dismissed by the word of his Lord.

ἐν εἰρήνῃ. On leaving a dying person the Jews said, ‘Go in peace (Beshalôm), Gen 15:15. Otherwise they said, ‘Go to peace’ (Leshalôm) as Jethro did to Moses. See on Luk 7:50.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29.] ἀπολύεις, not τοῦ ζῆν, or ἐκ τῆς γῆς,—but as being τὸν δοῦλόν σου, he thinks of his death as the termination of, and so dismissal from, his servitude. Meyer. Bleek thinks that there is no such allusion, but that the word is used absolutely, as in Gen 15:2: Num 20:29.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29-32. The Nunc Dimittis. In its suppressed rapture and vivid intensity this canticle equals the most beautiful of the Psalms. Since the fifth century it has been used in the evening services of the Church (Apost. Const. vii. 481), and has often been the hymn of dying saints. It is the sweetest and most solemn of all the canticles. See Bacon’s Essay on Death.

Symeon represents himself as a servant or watchman released from duty, because that for which he was commanded to watch has appeared. Comp. the opening of the Agamemnon of Æschylus, where the sentinel rejoices at his release from the long watch for the fire signal respecting the capture of Troy.

29. νῦν. “Now that I have at last seen the long-looked for Messiah”: the νῦν stands first with emphasis.

ἀπολύεις τ. δοῦλόν ς., δέσποτα. All three words show that the figure is that of the manumission of a slave, or of his release from a long task. Death is the instrument of release. “Απολύω is used of the deaths of Abraham (Gen 15:2), of Aaron (Num 20:29), of Tobit (Tob. 3:6), of a martyr (2 Mac. 7:9): comp. Soph. Ant. 1268, and many examples in Wetst. Δεσπότης is the “master of a slave, ” and the Greeks sometimes refused the title to any but the gods in reference to themselves (Eur. Hippol. 88). In Scripture it is not often used of God: Act 4:24; Rev 6:10; perhaps Jud 1:4, which, however, like 2Pe 2:1, may refer to Christ. Comp. Job 5:8; Wisd. 6:7, 8:3; Ecclus. 36:1; 3 Mal 2:2; Philo, Quis rer. div. hær. 6.; and see Trench, Syn. xxviii. In using the word Symeon acknowledges God’s absolute right to dispose of him, either in retaining or dispensing with his service.

κατὰ τὸ ῥῆμά σου. The Divine command communicated to him (ver. 26). Note the exact correspondence between his hymn and the previous promise: ἀπολύεις = ἰδεῖν θάνατον, εἶδον = ἴδῃ, τὸ σωτήριόν σου = τὸν Χριστὸν Κυρίου.—ἐν εἰρήῃ. With emphasis, answering to the emphatic νῦν: the beginning and the end of the verse correspond. It is the peace of completeness, of work finished and hopes fulfilled. Comp. “Thou shalt go to thy fathers in peace” (Gen 15:15).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Lettest thou thy servant depart [απολυεις τον δουλον] . Lit., thou dost release. The word is often used of manumitting or setting free on payment of ransom; and as Simeon uses the word for bond servant, it is evident that his death is conceived by him under the figure of enfranchisement from service. Godet's "release of a sentinel from duty" is fanciful.

O Lord [δεσποτα] . See on 2Pe 2:1.

In peace. Rev. properly puts this in its emphatic position at the end of the sentence.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.