We now see the Lord Jesus under the law of Moses, as in the earlier verses, born of woman. For “when eight days were accomplished for the circumcision of the child, his name was called Jesus, which was so named of the angel before he was conceived in the womb.” This name refers both to His being Jehovah and a Savior, as we are told in Matt. 1:2121And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. (Matthew 1:21). Here the fact simply is mentioned. Nevertheless we have here—beyond what we have in Matthew—the Jewish evidence of the poverty of the holy family, as we had before the contempt of man proved in the lowly circumstances in which the Lord was born. (Ver. 7.) “And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem to present him to the Lord (as it is written in the law of the Lord, every male that openeth the womb shall be called holy to the Lord); and to offer a sacrifice, according to that which is said in the law of the Lord, A pair of turtle-doves or two young pigeons.” Now we know from the Pentateuch that this sacrifice was a provision where the parents were extremely poor. Thus Luke preserves the two traits that we have noticed as the characteristics of his gospel. First, there is the evangelist showing that the Lord met Israel thoroughly according to all the divine ordinances—that He was presented in the strictest compliance with the law “to the Jew first.” The next feature is the display of moral principles manifested in all that surrounded the Lord on His coming into the world, as well as His ways in it. To the poor the gospel is preached; and the Lord did not preach the gospel to the poor as One who was a rich and mighty and distinguished Patron, though entitled even as man to the highest place on earth. But though He was rich, the Lord Jesus tasted what it is to be poor and despised in all its reality. It was not as a benefactor, which is the way of the world; their great ones are called benefactors, when they spare of their bounty for the destitute. As it is said, “They that exercise authority upon them are called benefactors. But ye shall not be so.” And as we are commanded not to act thus, on the other hand Jesus was surely not so, but the very reverse. Infinitely above all, He nevertheless took His place with the least, with the most obscure and overlooked in the land: and this, as we see, from the very beginning of His earthly course.
But if there was no natural éclat but evident humiliation in the facts of our Lord's infancy, what was there not of moral glory? This again it was most suitable for Luke to notice, and he alone does so. “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.” The consolation of Israel was come; the Person who brought it in, and who would make it good in due time, was here. But, further, it was revealed to Simeon “by the Holy Ghost, that he should not see death before he had seen the Lord's Christ.” These and the like revelations were vouchsafed before the canon of Scripture was complete. “And he came by the Spirit into the temple.” It was a part of that same goodness of God, who would give suitable witnesses, that this godly man came in at the very time when the parents brought in the infant Jesus to do for him “after the custom of the law.” But he sees that there was in that babe One altogether above the law. In grace He might become subject to it, and His parents were of course quite right in paying every due deference to its ordinances. But Simeon “took him up in his arms and blessed God, saying, Lord, now lettest thou thy servant depart in peace according to thy word; for mine eyes have seen thy salvation.” The law of Moses never could give a sinful man to depart in peace—so to speak, it never ought. Peace must be in order to be real and righteous, from the God who gave the law present in grace, present as man in this world, and present to suffer for sins, the Just for the unjust. And so He was, for such was Jesus. No wonder then that he whose eyes were touched with a better eyesalve than that of earth could see God and his salvation in the Babe, could say, “Lord, now lettest thou thy servant depart in peace.” It was not imagination, but sober faith; it was “according to thy word.” It was not a mere craving desire nor a sanguine hope. There is nothing so sure as the testimonies of God and His word; and he had an intimation that he should not see death until he had seen the Anointed of Jehovah. But to depart in peace according to the Lord's word was a matter of broader interest; it was for others who might not see the babe. To him, however, it was pledged and performed. “For mine eyes have seen thy salvation.” This was what kings and prophets had desired to see, and now Simeon saw it in the person of Jesus. And so, as it was grace of the most marked character in the favor shown to the aged Simeon, he enters more or less into the dealings of grace by the power of the Spirit of God. Thus he pursues it: “Mine eyes have seen thy salvation, which thou hast prepared before the face of all people.” —not now “all the [Jewish] people,” but “all the peoples.” Again, it is “a light,” not exactly “to lighten the Gentiles,” but “for the revelation of the Gentiles, and the glory of thy people Israel.” To this godly man there was an intimation of the momentous change that was at hand. The salvation of God could not be restrained to one people; if God's salvation was upon earth it must at least in result be before all the nations; as Paul said, “The grace of God that bringeth salvation hath appeared to all men.” That goes farther DO doubt, because it supposes the work done, as well as the person manifested; nevertheless the principle is the same, and it is here.
But, further note, “a light for the revelation of the Gentiles.” This is an unusual expression and to be weighed. The Gentiles during God's dealings with Israel were in the dark. Those were the times of ignorance, and God winked at their ways. But now, says the apostle, He commands all men everywhere to repent. There is no excuse for ignorance longer. The light shines, the true light. Christ was that light, and He is a light for the revelation of the Gentiles. This is the time during which Israel is blinded, and the long-hidden Gentiles are revealed, brought out of the degradation in which they had hitherto lain. But when God has accomplished His work among the Gentiles, that which is added here will be made true, “and the glory of thy people Israel.” This verse is very important as showing what was to ensue when Israel would reject the Messiah and before they shall be brought in by and by. This is not the order that we find in the prophets. There the Lord wherever He is presented as the glory of Israel, is also seen as blessing the Gentiles subordinately to the chosen people. Here the reversed order is, I think, significant; “a light for the revelation of the Gentiles, and the glory of thy people Israel.” The predicted and regular state of things will follow this exceptional period during which the Gentiles have been revealed. Nevertheless once God has brought the Gentiles into light, He never puts them back into darkness. But this will not hinder Him from bringing Israel to the highest pitch of earthly glory above all the Gentiles. Thus God's wisdom will secure that His goodness to the Gentiles shall never pass away, but at the same time He will accomplish His ancient and special promises to Israel. During the present dispensation these two things are necessarily separated. The Gentiles are being revealed now, and though hereafter they shall not cease to be revealed, Christ will be the glory of His people Israel. Now He is, as it were, their shame, or rather they are His; because they crucified Him, and they have not yet repented of their sin but added to it their contempt of the Spirit's message of forgiveness on faith in the gospel.
“And Joseph and his mother marveled at those things which were spoken of him. And Simeon blessed them.” Now too he is given to supply the key to the fact that the glory of the people Israel should be postponed. He “said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against (yea, a sword shall pierce through thy own soul also), that the thoughts of many hearts may be revealed.” The personal sorrow of Mary is alluded to, who is to be a witness of the crucifixion of her own son. Luke always brings out these touches of human affection and sorrow. This is a part of his province, because he particularly portrays the Lord Jesus as a man; and in accordance with this he brings out the feelings of those so nearly connected with Him as His mother. The moral object and effect is added with equal propriety— “that the thoughts of many hearts may be revealed.”
Such is the issue of the rejection of Jesus. If men's hearts are set upon present glory and ease, the cross of Jesus scandalizes them. If their hearts, on the contrary, are taught of God to feel the need of redemption through the blood of the Savior, then the cross of Christ is most welcome and sweet. If divine love has value in our eyes; if the alienation of the world from God is strongly felt by their hearts, then the death of Christ will have its just place more or less. On the other hand, to self-righteousness, or self-will, or worldliness the cross of Christ is just hateful and repulsive in the measure in which it is understood. Where there is the sense of need, where there is the teaching of God, where there is entrance into divine love, where the world's position in His sight or the place of faithful testimony for God is appreciated, there the cross rise, in its value before our hearts. Thus the thoughts of many hearts are revealed, and by the cross above all other tests.
God, however, brings in, beside Simeon, another witness, Anna the prophetess, that in the mouth of two or three witnesses every word may be established.
As Simeon was said to be just and devout, so the Spirit loves to record a blessed account of this believing woman, Anna. If he, too, had the spirit of prophecy, so had she. “She was a widow of about fourscore and four years which departed not from the temple, but served God with fastings and prayers night and day.” The subjection of these godly ones in Israel to ordinances, or their submission to God according to the law, is carefully noted here. “And she coming in at that instant, gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.” The present guidance of God is equally conspicuous in her case as in that of Simeon. There was then, as ever, a remnant according to the election of grace; and God took care that the testimony should reach those whose hearts were prepared for Jesus. Grace might and would in due time go out to the very vilest; but God first of all makes Him known to those whose hearts were already touched, waiting for Jesus. The moral wisdom of such ways seems to me equally apparent and admirable.
Such is the presentation of the Lord as yet in Jewish circumstances, given by our evangelist, though not without hints and predictions which look out to a larger vista of divine goodness.