CHRISTMAS CHARACTERS
(“Simeon, God’s Watchman”)
Luke 2:22-35 (NASU)
29“Now Lord, You are releasing Your bond-servant to depart in peace, according to Your word; 30for my eyes have seen Your salvation, 31which You have prepared in the presence of all peoples, 32a Light of revelation to the Gentiles, and the glory of Your people Israel.”
(Luke 2:29-32)
(A) SAYING GOODBYE TO CHRISTMAS
(1) Today is December 27th – and for most Americans Christmas is over. The gifts have all been opened – perhaps the decorations have already been taken down (or soon will be) – the holiday songs people have been listening to now seem strangely out of place – and the crescendo of excitement and anticipation that built up over the last several weeks has peaked, and died away. All that’s left now, is a far less exciting celebration of the arrival of a new year – and then, the whole holiday season will be over – and people’s lives will revert back to their normal routine.
(2) Christmas has come and gone – and so have its comic book characters (at least for another year). No more Santa Claus, no more Grinch – no more stories about Rudolph or Frosty – or grandmothers being run over by reindeer. All that’s behind us now – and people won’t give these characters another thought for about eleven months. At which point, they will reenter our consciousness once again – and the conflict we Christians face every Christmas will begin anew.
(3) The secular celebration of the Christmas holiday may be over – but for us Christians, the story of our Savior’s birth is not yet complete. As a matter of fact, there’s a little-known (and seldom observed) holiday on the Christian calendar, known as Epiphany – that occurs twelve days after Christmas, on January 6th – the purpose of which is to celebrate the manifestation of Christ to the Gentiles, as represented by the magi,1 who (according to the Gospel of Matthew) came to Jerusalem as much as two years after Jesus’ birth (c.f. Matthew 2:16), asking: “Where is He who has BEEN BORN King of the Jews? For we saw His star in the east and have come to worship Him” (c.f. Matthew 2:2; see also Matthew 2:11). Even verse thirty-two of this morning’s text (from the second chapter of the Gospel of Luke) refers to Jesus as “a Light of revelation to the Gentiles” – in addition to being, “the glory of (the) people (of) Israel” (c.f. Luke 2:32).
(4) I suspect, however, that many Christians are more familiar with the song about “The Twelve Days of Christmas” than they are with the twelve days leading up to Epiphany. That many of us are more familiar with the “eight maids a milking”, and the “partridge in a pear tree”,2 than we are with why the manifestation of Christ to the Gentiles is so important. Once again it would appear that the world’s celebration of Christmas has successfully diverted our attention away from a great truth associated with the birth of our Savior, the Lord Jesus Christ.
(5) The world may have already said goodbye to Christmas for another year, but we are not ready to do so just yet. For there are still other biblical characters associated with the story of our Savior’s birth, that we have not looked at (and won’t, this time around) – like King Herod – and Elizabeth, the mother of John the Baptizer – and the magi – and another woman named Anna – to mention only some.
(6) There are also other important events that took place AFTER Jesus was born in Bethlehem – like the arrival of the magi (c.f. Matthew 2:1-12), coupled with King Herod’s slaughter of all the male children living in and around Bethlehem, who were two years old and younger (c.f. Matthew 2:16-18) – like Joseph taking Mary and the child Jesus, and fleeing to Egypt (c.f. Matthew 1:13-15) – and then later returning to Galilee and settling in Nazareth, which fulfilled the words of the prophets that said God’s promised Messiah would “be called a Nazarene” (c.f. Matthew 2:19-23).
(7) Before all these things took place, however, the Gospel of Luke tells us about a trip Joseph and Mary made, from Bethlehem to Jerusalem, about forty days after Jesus was born. The purpose of this trip was two-fold – first, to present their infant son to the Lord, in accordance with Old Testament law – and second, to offer the sacrifice required by God’s Law for Mary’s purification, following the birth of her first-born male son. While they were in the temple doing these things, they encountered a man named Simeon who made some very profound comments about the infant Jesus. And so, I want to read from Luke chapter two, starting at verse twenty-two:
22“And when the days for their purification according to the law of Moses were completed, they brought (Jesus) up to Jerusalem to present Him to the Lord 23(as it is written in the Law of the Lord, ‘Every firstborn male that opens the womb shall be called holy to the Lord’), 24and to offer a sacrifice according to what was said in the Law of the Lord (that is), ‘A pair of turtledoves or two young pigeons.’ 25And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. 26And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. 27And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, 28then (Simeon) took Him into his arms, and blessed God, and said, 29‘Now Lord, You are releasing Your bond-servant to depart in peace, according to Your word; 30for my eyes have seen Your salvation, 31which You have prepared in the presence of all peoples, 32a Light of revelation to the Gentiles, and the glory of Your people Israel.’ 33And (Jesus’) father and mother were amazed at the things which were being said about Him. 34And Simeon blessed them and said to Mary His mother, ‘Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed – 35and a sword will pierce even your own soul – to the end that thoughts from many hearts may be revealed’” (c.f. Luke 2:22-35).
(B) SIMEON, THE MAN
(1) There are as many as five different men named “Simeon” in the Bible3 – but, we just read everything Scripture has to say about this particular man (c.f. Luke 2:25-35). Obviously, then, we don’t know a lot about him.4
For example, we don’t know where he lived – although it appears that it must have been in or very near Jerusalem, since he was frequently found in the temple (c.f. Luke 2:25-27). We don’t know how old he was – although my impression, from what he said in verse twenty-nine of our text, is that he was an old man (c.f. Luke 2:29). We don’t know what tribe he was from, or anything about his family – if fact, we don’t even know for sure if he was a Jew or a Gentile (although I think he was probably the former). We don’t know what his occupation was, or if he was wealthy or poor – we don’t know if he held some kind of office (like that of a priest or Pharisee), or if he had once been a leading citizen of the community – or, if he was just a common ordinary man, like most of us are.
I lean toward the latter – but only because Scripture tells us so little about him. If he had been a man of some prominence, it seems like Luke would have mentioned that. The fact he didn’t suggests there wasn’t anything to tell – that there was nothing special about Simeon worth mentioning – at least not when it comes to the way the world ordinarily measures a man.
(2) The way God measures a man, however, is another story – for the very first thing Scripture tells us about Simeon is that he was (verse twenty-five) a “righteous and devout” man (c.f. Luke 2:25). This is high praise indeed! For it puts him in the same category with other Christmas characters connected with the biblical record of our Savior’s birth – like Zacharias and Elizabeth, whom Scripture says were “both righteous in the sight of God” (c.f. Luke 1:5-6) – and Joseph, whom Scripture calls “a righteous man” (c.f. Matthew 1:18-19).
(a) The Greek word translated “righteous” (“dikaios”) can be used in a couple of ways. For example, it can refer to a person’s standing before God, thanks to Christ’s work on their behalf on the cross. Hence, whenever a man or woman repents of their sins and professes saving faith in Christ, His perfect righteous is imputed (or credited) to them, so they are now declared to be “righteous” in God’s sight (c.f. Luke 2:25).
Although Simeon probably died shortly after Jesus was born – he obviously was a man of faith, as evidenced by the fact that He was looking for “the Lord’s Christ” (c.f. Luke 2:25-26). Moreover, we can assume that faith had been “credited to him as righteousness” (c.f. Romans 4:3), even as it had been to Abraham back in Genesis chapter fifteen (c.f. Genesis 15:6) – with the result that this morning’s Scripture lesson is able to declare that Simeon was a “righteous” man (c.f. Luke 2:25).
(b) The Greek word translated “righteous” (“dikaios”) can also be used in reference to a person’s behavior – that is, to describe someone who is striving to do what’s right IN GOD’S SIGHT5 – who is trying to walk “blamelessly in all the commandments and requirements of the Lord” (c.f. Luke 1:6) – albeit, always “by the strength which God supplies” (c.f. I Peter 4:11), as opposed to depending solely and only on their own aptitude and ability.
No one will ever be able to do this perfectly during their time here on earth – but the fact a person even wants to do what’s right in God’s sight – and is actually making an effort in that regard – and is even having some measure of success – is evidence that God’s grace is at work in their life.
I have no doubt that there was evidence of this kind of “righteous” behavior in Simeon’s life – especially given some of the other things we know about him (like how sensitive he was to the leadings and promptings of the Holy Spirit) (c.f. Luke 2:25-27). After all, those who have been clothed with the “righteousness” of Christ, will (by His enabling grace) reflect that “righteousness” more and more in their daily behavior.
(c) As for the word “devout” (c.f. Luke 2:25) – the Greek word Luke used (“eulabes”) literally means “cautious”6 – particularly a cautiousness born of “godly fear”,7 or reverence for God. In Scripture, then, a “devout” person is someone who is careful, instead of reckless – watchful, rather than careless – conscientious, as opposed to being halfhearted.
In this instance, I think the word refers to Simeon’s relationship with God8 – in this regard, that he was very careful about how he treated his Heavenly Father, and about how he responded to God’s word.9 As one writer said, the fact Simeon was a “devout” man probably indicates he lived a very careful, cautious, responsible life – and that he was very conscientious about living in a way that honored God, and brought glory to His name.9
Nor did Simeon see being “devout” as a burdensome duty, filled with fear and trepidation – but rather, as a wonderful privilege that brought him great joy and delight!
(d) Oh, that God’s grace would so work in the lives of all of Christ’s redeemed people – that all of us would be as “righteous and devout” as Simeon was!
(3) The second thing Scripture tells us about Simeon (in verse twenty-five) is that he was “looking for the consolation of Israel” (c.f. Luke 2:25) – i.e. he was waiting for the coming of God’s Savior and Messiah – and that, not in some vague wistful way, but rather with eager anticipation! Indeed, Simeon was expecting the Promised Deliverer to arrive very soon – for reasons we will take note of in just a moment.
(a) Conditions in Israel were quite bad around the time of Jesus’ birth. For one thing, the people had completely lost their political independence, and now lived under a cruel king named Herod4 (not to mention a Roman government, that often oppressed them as well).
Spiritual conditions were not much better – for the Jewish religion had largely been externalized by the legalistic Pharisees and worldly-minded Sadducees – plus, there had been no legitimate prophetic voice in nearly four hundred years.4
(b) In the midst of all this political and spiritual darkness, however, there were men and women who were looking forward to, and earnestly expecting, “the consolation of Israel”4 (c.f. Luke 2:25; see also Luke 2:38). Who were waiting, with longing and anticipation, for the coming of the Promised One, who would save His people – not just from political oppression or religious darkness – but first and foremost of all, from their sins! And Simeon was one of those people.
Centuries earlier, David had cried out: “Oh, that the salvation of Israel would come out of Zion …” (c.f. Psalm 14:7). Simeon was looking for that salvation. Later, the prophet Isaiah wrote: “‘Comfort, O comfort My people,’ says your God” (c.f. Isaiah 40:1). Simeon was waiting for that promised “comfort” to arrive.
Like a watchman standing on the wall of a city, surveying the surrounding landscape, waiting with eager anticipation for his king’s arrival – straining his eyes for any sign that his sovereign was near – so Simeon was watching and waiting for the arrival of the King of kings and Lord of lords (c.f. Revelation 19:16)! And that, with every fiber of being – in part, because he had received a special promise from God (which will speak more of in just a moment).
(c) Oh, that all of God’s people living today might be as watchman-like as Simeon was, as we wait for our Savior’s promised Second Coming (c.f. Matthew 24) – so that day does not overtake us like a thief in the night, or find us sleeping when we should be watching (c.f. I Thessalonians 5:1-6).
(4) The third thing Scripture tells us about Simeon (in verse twenty-five) is that “the Holy Spirit was upon him” (c.f. Luke 2:25).
(a) In Old Testament times, the Holy Spirit generally came “upon” God’s redeemed people, rather than coming to live “in” them, like He has done ever since Pentecost. Therefore, Luke’s statement about Simeon should be taken in that Old Testament sense – i.e. that “the Holy Spirit (had come) upon him” (c.f. Luke 2:35) to save him, by enabling him to believe God would one day provide a permanent and final sacrifice for his sins.10
(b) Beyond that, however, we’re also told that at some earlier point in his life (presumably after he had been redeemed), Simeon received a special revelation from the Holy Spirit, to the effect (in verse twenty-six) that “he would not see death before he had seen the Lord’s Christ” (c.f. Luke 2:26). In other words, God the Holy Spirit told him he would not die until he had seen God’s promised Messiah and Savior with his own eyes!
We aren’t told how this happened – or even why God chose to bless Simeon in this particular way, and not someone else. What we do know, however (from the rest of Scripture), is that it was an act of God’s grace – that God did this for Simeon, not because he had earned it by being such a “righteous and devout” man (c.f. Luke 2:25) – or because he deserved it because he was looking so intently for the “consolation of Israel” (c.f. Luke 2:25) – but simply because it pleased God to do it! As the psalmist once said: “Whatever the Lord pleases, He does …” (c.f. Psalm 135:6). And in this instance, it pleased Him to tell Simeon he wouldn’t die until he had seen the Christ with his own eyes – and then, to actually bring it about.
(c) Hence, we’re told (in verse twenty-seven) that the Holy Spirit led Simeon “into the temple” at the exact moment Joseph and Mary “brought in the child Jesus, to carry out for Him the custom of the Law” (c.f. Luke 2:27). In other words, the timing was perfect – just like everything else God does! It was no “accident” that all four people were in the temple at the same moment – no “stroke of luck” – no “chance encounter” – no “act of fate”. This was the Sovereign Ruler of heaven and earth providentially working out His predetermined plan in Simeon’s life to absolute perfect – just like He is still doing in your life, and mine!
(d) Just as incredible (to me, at least) is the fact that Simeon was apparently able to recognize the infant Jesus, rather quickly, as being the One the Holy Spirit had told Him to watch for. We aren’t given any details as to how this happened. All we are told (in verse twenty-eight) is that “(Simeon) took (the Child) into his arms, and (began) bless(ing) (and praising) God” (c.f. Luke 2:28).
(C) SIMEON’S PSALM OF PRAISE
(1) And that leads us, finally, to our text, where Simeon praises God (in verses twenty-nine through thirty-two), while still holding the infant Jesus in his arms. I’m not sure we can even imagine how Simeon must have felt at that moment11 – as he looked down into the face of the One for whom he had been waiting and watching all these years – as he saw with his own eyes the confirmation of God’s promise, not just to him personally, but more importantly, to all those who were “looking for the consolation of Israel” (c.f. Luke 2:25). We may not know exactly how he felt – but we can read and ponder his words:
29“Now Lord, You are releasing Your bond-servant to
depart in peace,
According to Your word;
30For my eyes have seen Your salvation,
31Which You have prepared in the presence of all peoples,
32A Light of revelation to the Gentiles,
And the glory of Your people Israel.”
(c.f. Luke 2:29-32)
(2) We only have time to look at one or two phrases from Simeon’s psalm of praise – beginning with the fact that he called the infant Jesus (in verse thirty), “Your salvation” (c.f. Luke 2:30) – i.e. “God’s salvation”.
Let us never tire of proclaiming this to our own generation – to our friends and family – to each other – and to whoever will listen – that Jesus of Nazareth, whose birth Christmas is supposed to celebrate, is the centerpiece of God’s plan of salvation. So that without Him, redemption is not possible. As Scripture says elsewhere: “there is salvation in no one else …” (c.f. Acts 4:12) – and again: “there is … (only) one mediator … between God and men, the man Christ Jesus” (c.f. I Timothy 2:5) – and once more (although there are many other passages we could quote): 11“… God has given us eternal life, and this life is in His Son” (c.f. I John 5:11).
Therefore, anyone who happens to be waiting and watching for another Savior, will wait and watch in vain – for there is no other besides Jesus (c.f. Hosea 13:4). Simeon was one of God’s watchmen – and he has testified that the Savior has already come – for he saw Him with his own eyes, and held Him in his own arms! And His name is “Jesus”.
(3) Finally, Simeon said (starting in verse thirty-one) that God’s Savior is for “all peoples” – that is, “all people” without distinction12 – even “a Light of revelation to the Gentiles, and the glory of (His) people Israel” (c.f. Luke 2:31-32).
For a Jew to say something like that is quite significant – for by the time Jesus was born, most Jews automatically looked down their spiritual noses at Gentiles. Indeed, they believed the only way a Gentile could possibly be saved was by converting to Judaism, and becoming a Jew (as it were) – by being circumcised, and obeying all the laws of God found in the Old Testament. But though it might be possible, most Jews didn’t think God intended to save very many Gentiles.
The startling thing about Simeon’s inspired declaration in verse thirty-two, then, is that it placed Gentiles on an equal footing with Israel, so far as God’s plan of redemption was concerned – for he declared that “God’s salvation” (v. 30) was for “all peoples” (v. 31) – both “Gentiles” (like ourselves), and “Israelites” (like himself) (v. 32).
Forty days earlier, an unnamed angel had essentially declared the same truth to some shepherds, when he told them: “behold, I bring you good news of great joy which will be for all the people” (c.f. Luke 2:10) – i.e. not just Jews, but also Gentiles. Moreover, we see the fulfillment of this in Revelation chapter seven, where John gives us a glimpse of the future, saying: 9“… I looked, and behold, a great multitude … no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb … 10cry(ing) out with a loud voice, (and) saying, ‘Salvation to our God who sits on the throne, and to the Lamb’” (c.f. Revelation 7:9-10).
(4) I have described Simeon, in the subtitle of this mornings’ message, as “God’s Watchman” – and I have done so for two reasons. First, (as we’ve already noted) because he had been watching for the coming of God’s promised Savior – because he had been faithfully “looking for the consolation of Israel”, as verse twenty-five says (c.f. Luke 2:25).
But, in biblical times a watchman did more than watch and look – for when he finally did see something, he always told others about it. And that’s what Simeon does in this morning’s text, when he says (starting in verse thirty): 30“my eyes have SEEN Your salvation, 31which You have prepared in the presence of all peoples, 32a Light of revelation to the Gentiles, and the glory of Your people Israel” (c.f. Luke 2:30-32).
(5) So, even though Christmas may be over for the rest of the world – it is not over for us Christians. As God’s Watchmen, we still have something wonderful to declare. To use the words of the Apostle John: “what we have SEEN and heard we PROCLAIM to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ” (c.f. I John 1:3).
So, let the world take down its decorations, and put them away for another year (as will we) – but remember, we have something worth proclaiming every day of the year! The world may no longer be singing their holiday songs – but we still have something to sing about – the wonderful and blessed name of Jesus! The world may be headed back to its normal routine – that is dominated by spiritual darkness. But we, however, will never be same – because (by His grace) “our eyes have been opened to see the salvation God has prepared for all peoples – a Light of revelation for us Gentiles, and the glory of God’s people Israel” (c.f. Luke 2:30-32).
And by His enabling grace, we will point those still trapped in darkness (c.f. Isaiah 9:2) to that Light – that they might come to know the Savior, even as we have.
1http://dictionary.reference.com/browse/epiphany
2http://www.41051.com/xmaslyrics/twelvedays.html
3Lockyer: All The Men of the Bible; pgs. 315-317.
4Hendricksen: New Testament Commentary – Luke; p. 165.
5IBID: New Testament Commentary – Matthew; p. 130.
6BCS: Strong’s Concordance; Word #2126.
7IBID; Word #2124.
8Wycliffe Bible Commentary; p. 1033.
9MacArthur: God in the Manger; p. 123.
10IBID; p. 126.
11IBID; p. 127.
12IBID; p. 129.