Luke 2:25 introduces us to Simeon, "Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him." Then a few verses later [2:36-37] we meet Anna, "There was a prophetess, Anna, [note that all of Scripture records only four other women in the office of prophetess] the daughter of Phanuel, of the tribe of Asher. She was very old; she had lived with her husband for seven years after her wedding, and then was a widow for another 84 years. She never left the temple but worshiped night and day, fasting and praying."
Simeon and Anna embodied all that was good in Jewish piety. To those of us who follow Christ, their similarities are delightfully encouraging. First, both were aged. Most New Testament scholars believe Anna was between 103-105 years old at this point in time, depending upon the age at which she married. Though Simeon's age is unstated, the text suggests that he, too, was advanced in years. Both were also devoted to God. Simeon is called "righteous and devout" and Anna "never left the temple but worshiped night and day, fasting and praying." Whenever the doors were open, she was there. Both were prophets ... Anna was called "a prophetess" and Simeon's song is itself a prophecy. And finally, both were filled with an expectancy. Simeon is described as a man "waiting for the consolation of Israel." Anna joined right in after Simeon's prophetic song and "spoke about the child to all who were looking forward to the redemption of Jerusalem." [v. 38]. My pastor Erik Braun called them "weird people" in his January 4, 2009 sermon. Only to be followed by John the Baptizer in the next chapter. God's remnant keeps getting weirder. They truly believed in Christ's coming when few others did. Most just thought they were throwing their lives away. It had, after all, been a very long 400 years of prophetic silence. Yet, they never gave up but kept trusting and looking. What an example they are for us even today!
Lives like these are rare, and sadly such longing is not in vogue today ... if it ever really was. The ideal post-modern man sees himself as needing nothing, no one, not even God. Yet Simeon and Anna represent all of us who see that our only hope is in the mercy and grace of God. Along with the poor carpenter and his betrothed and the outcast shepherds, they are living examples of those to whom Christ comes. They embody the paradox of being profoundly empty yet profoundly full -- "Blessed are those who hunger and thirst for righteousness, for they will be filled" [Matt. 5:6]. They came to God's house hungry, and they received as few others have throughout history. We need to ask God to show us our spiritual insufficiency. What grace would come to us if we dared pray for a greater sense of our spiritual need!
It is also important to note that this involves waiting on God. Sadly, this is something we are innately adverse to. "It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord's Christ" [v. 26]. Simeon had received an oracle from God, making it clear that though he was advanced in years, he would not leave this life without witnessing the Lord's Messiah. How long had he been waiting? We can only imagine. In any case, it created a joyful sense of anticipation in his life as he came to the temple each day. Would this be the Day? Could this child be the One? Then one day it happened and "Simeon took him in his arms and praised God" [vv. 27-28]. The man of God became at that instant, Theodoches as the early church called him, the God-receiver.
With the baby in his arms, secure in God's presence and resting in the fulfillment of His promise, Simeon experienced a profound peace in his soul. He was, after all, holding the very "Prince of Peace" prophesied so long ago by Isaiah [9:6], the One of whom the angels sang, "Glory to God in the highest, and on earth peace to men on whom His favor rests" [2:14]. God's favor was now clearly resting on his old servant Simeon! And Simeon could now go home to be with his God forever! Simeon's reason was unmistakable: "For my eyes have seen your salvation" [v. 30]. Christ is totally sufficient to save us. He is all we need! There is no Jesus plus something else. True peace comes when our souls rest in Him and Him alone.
The salvation of which Simeon sang is universal in its offer -- "which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel" [vv. 31-32]. This, on its very face, must have been a shocking revelation to its hearers and one likely not well received. For the Jews considered salvation as belonging to Israel alone with just a few notable exceptions. Now Simeon is saying salvation is no longer just for the Jews, just as Isaiah did "I will make you a light for the Gentiles, that you may bring my salvation to the ends of the earth" [49:6]. The significance of this expansion of God's grace cannot be overstated. We [Gentiles] were sung about in the Jewish temple by an aging, faithful prophet as he clutched God's Messiah in his bosom. Jesus is our light in this dark world; He is our salvation; and at the very same time, He is the full realization of Israel's glory!
"Then Simeon blessed them and said to Mary, his mother: "This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too" [vv. 34-35]. These words are meant for all of us, though the mention of a sword piercing Mary's soul is for her alone. She, herself, had prophesied that she would be called "blessed" by future generations. But here she learns that the future will also bring her great sorrow.
What is this "sign that will be spoken against?" The sign Simeon refers to is likely the Cross, "no sign will be given to you except the sign of the prophet Jonah" [Matt. 12: 38-40]. The sign of the cross reveals the hearts and attitudes of men...Christ's messy death compels people to respond either one way or the other. It has always been this way. Ghandi stated that he "could not accept any mysterious or miraculous virtue in the cross." Richard Dawkins states "it is parochial to consider God dying on a cross. If there is a God, he will be bigger than anything we can imagine." McLaren described Christ's death as "divine child abuse, one more injustice in the cosmic equation." And so it goes throughout history. Isaiah prophesied as much when he wrote: "he will be ... a stone that causes men to stumble and a rock that makes them fall ... " [8:14-15] and contrasts it with: "I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts [him] will never be dismayed" [28:16]. The Apostle Paul expounds on this mystery: "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: 'I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate.' Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe. Jews demand miraculous signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ is the power of God and the wisdom of God. For the foolishness of God is wiser than man's wisdom, and the weakness of God is stronger than man's strength" [1Cor. 1:18-25].
When we truly encounter Christ and him crucified, our inner thoughts [that is, our evil thoughts] are seen for what they are. Apart from God's merciful intervention, we naturally oppose Him. For Christ reveals what our inner lives are really like. Human goodness is seen as filthy rags. Unable or unwilling to handle this truth, we naturally oppose Christ's work. But if we fall before Him in humility, we receive grace and new life. When we finally "see" our inadequacy, we are finally "ready" for God's grace. Lastly, this is not something we are ever able to do on our own, but it is only through the revelation of the Holy Spirit that our spiritual blinders ever come off. Thus, salvation is completely from God from first to last. "He chose the lowly things of this world and the despised things -- and the things that are not -- to nullify the things that are, so that no one may boast before Him. It is because of Him that you are in Christ Jesus, who has become for us wisdom from God -- that is, our righteousness, holiness and redemption. Therefore, as it is written: 'Let him who boasts boast in the Lord.'" [1Cor. 1: 28-31]. Amen!
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