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Exegetical and Hermeneutical Commentary of Luke 2:34

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And Simeon blessed them, and 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;

34. is set ] Literally, “ lies.” The metaphor is taken from a stone which may either become ‘a stone of stumbling’ and ‘a rock of offence’ (Isa 8:14; Rom 9:32-33; 1Co 1:23), or ‘a precious cornerstone’ (1Pe 2:7-8; Act 4:11; 1Co 3:11).

for the fall and rising again of many in Israel ] Rather, for the falling and rising. For the fall of many Pharisees, Herodians, Sadducees, Nazarenes, Gadarenes; and for the rising a savour of life unto life of all that believed on Him. In some cases as that of Peter and the dying robber they who fell afterwards rose.

which shall be spoken against ] Rather, which is spoken against. “As concerning this sect we know that everywhere it is spoken against,” Act 28:22. Jesus was called “this deceiver,” “a Samaritan,” “a demoniac,” and in the Talmud he is only alluded to as ‘So and So’ ( Peloni), ‘ that man’ ( Otho hash), ‘Absalom,’ ‘the hung’ ( Thalooi), ‘the son of Pandera,’ &c. To this day Nuzrni, ‘Christian,’ is after ‘Jew’ the most stinging term of reproach throughout Palestine. Among Pagans the Christians were charged with cannibalism, incest, and every conceivable atrocity, and Suetonius, Pliny, Tacitus have no gentler words for Christianity than ‘an execrable, extravagant, or malefic superstition.’ To holy men like Zacharias and Simeon God had revealed that the Glory of the Messiah was to be perfected by suffering (Heb 2:10). They, at least, did not expect an earthly conqueror

“Armed in flame, all glorious from afar,

Of hosts the captain, and the Lord of War.”

Fuente: The Cambridge Bible for Schools and Colleges

Simeon blessed them – Joseph and Mary. On them he sought the blessing of God.

Is set – Is appointed or constituted for that, or such will be the effect of his coming.

The fall – The word fall here denotes misery, suffering, disappointment, or ruin. There is a plain reference to the passage where it is said that he should be a stone of stumbling and a rock of offence, Isa 8:14-15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height of their own self-righteousness, and were humbled before God, and then, through him, rose again to a better righteousness and to better hopes. The nation also rejected him and put him to death, and, as a judgment, fell into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Rom 9:32-33; 1Pe 2:8; 1Co 1:23-24.

And rising again – The word again is not expressed in the Greek. It seems to be supposed, in our translation, that the same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many others would be made happy or be saved. Many of the poor and humble, that were willing to receive him, would obtain pardon of sin and peace – would rise from their sins and sorrows here, and finally ascend to eternal life.

And for a sign … – The word sign here denotes a conspicuous or distinguished object, and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common mark or sign for all the wicked, the profligate, and the profane, to curse, and ridicule, and oppose. Compare Isa 8:18, and Act 28:22. Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin; thousands are still falling of those who are ashamed of Jesus; thousands blaspheme him, deny him, speak all manner of evil against him, and would crucify him again if he were in their hands; but thousands also by him are renewed, justified, and raised up to life and peace.

Fuente: Albert Barnes’ Notes on the Bible

Luk 2:34-35

Behold, this Child is set for the fall and rising again of many

Simeons prediction

This prediction has a very gloomy aspect, and speaks with a tone of sad foreboding in strange contrast to the riant tone of the song of thanksgiving which immediately precedes it.

But was it too gloomy for the facts? Was not every jot and tittle of it fulfilled within three and thirty years of its utterance? Is it not still finding a wide and large fulfilment?

1. When the word of Christ comes home to you, whether it come to quicken you to a new life, or to convince you of some truth which you had not recognized before, or had not reduced to practice, do not be amazed and discouraged if you stumble at it, if it awaken doubt and contradiction in your hearts, if you find it hard to believe, and still harder to live by. It is no strange thing which is happening to you, but the common and normal experience of all who believe in Him. The advent of Christ in the heart, His coming in power, must resemble His advent into the world, must create a strife between the good and the evil in your nature, must disclose so much that is evil in you as to make you fear goodness to be beyond your reach. How, but by the conviction of sin, can you be made penitent, and driven to lay hold on the salvation which takes away sin? And the oftener Christ comes, the nearer He draws to you, the more fully He enters into your life–the deeper will be your conviction of sin, of a tainted and imperfectnature; till, at times, you will fear as if a sword had been thrust it.to your very soul. This, indeed, is what He comes to you for; to separate between the evil and the good, to make you conscious of evils you did not suspect, so conscious that you hate and long to be delivered from them.

2. But this is not the only comfort or encouragement which the prediction of Simeon suggests. If he had not foreseen the nearer and immediate results of Christs advent, we might have distrusted him when he spake of its distant and ultimate results. If he had not told us of the conflict and sorrow, the self-exposure and self-contempt to which a faithful reception of Christ subjects us, we could hardly have believed him when he speaks of Christ as the Consolation for all sorrow, and the Light which is to glorify the whole dark world. But when we find all that he said of the nearer results of Christs coming to be true, we can hardly help believing him when he speaks to us of its happy ultimate results. Simeon has approved himself a faithful witness; we have found in our own experience that Christ is a Rock of stumbling and offence, a Signal which calls out all the opposition of an imperfect nature, a Sword which pierces the very soul and divides the evil in us from the good, a Touchstone which reveals our most secret thoughts and bents; let us also believe that He will be our Consolation, our Light, our Glory.

3. We may well believe it. Per augusta ad augusta, through a narrow way to a large place, through much struggle with many difficulties to a glorious end, through conflict to victory, seems the very motto of the Christian life. And this thought also is contained in Simeons prediction, which is so framed as to imply that it was by a Divine intention, and in order to realize a gracious Divine end, that Christ was to bring strife on the earth, to kindle an inward war, to disclose the lurking evils of the human heart. He was set, in order that the thoughts of many hearts should be revealed–set by God for this very purpose. So that when our thoughts are exposed, when we have to endure the inward conflict between evil and good, when the word of Christ pierces and rends our hearts, all is according to a Divine order, a Divine intention; all is intended to prepare and conduct us to that Divine end, the salvation of our souls. It is all meant to prepare us for a time in which our souls shall be so flooded and suffused with the Divine Light that there shall be no more darkness in us, so penetrated with the Divine Glory that sin and sorrow and shame shall for ever flee away. And if this be Gods intention, if this is the end to which He is conducting us, who will not bear the strife and pain and self-contempt of this present imperfect life with patience, nay, with courage and with hope? (S. Cox, D. D.)

Christ the rising and fall of many

This however cannot be all that is meant by Christs being set for the fall of many. They who remain just as they were, and where they were, cannot be said to fall. Falling implies some change: and they who have fallen must be in a worse state than before they fell. Now this is dismally true. They who, having heard of Christ, have not believed in Him, and do not believe in Him–they who do not believe in Him in the scriptural sense of believing, that is, with the heart and soul, as well as with the understanding–they who have not a living faith in Him, and do not show it by living a life of faith–they who, having heard of Christ, do not believe in Him in this sense, are indeed in a worse state than they would have been in, had Christ never come into the world. They are in a worse state, because they are in a more hopeless state.
The last chance of salvation has been tried on them; but in vain. Everything that could be done has been done for them, but in vain. God has poured forth all the riches of His grace and mercy and love on them; but in vain. Their hearts continue as hard as the naked rock, as dry as the sandy desert. Nothing, it has been proved, can soften them; nothing can refresh them; nothing can make them bear fruit. The Comforter has been sent to us. If we refuse His comfort, if we reject His salvation, we must continue uncomforted and unsaved for ever. Yet this is not all. The state of those, who, having heard of Christ, have no living faith in Him, but continue in their sins, is not only worse than if they had never heard of Christ, because it is more hopeless; it is also worse, because it is more sinful. For the sinfulness of any action is to be measured, not by the nature of the action itself, but by the character and condition of the doer. It is in him, not in the action, that the sin lies; and its sinfulness will always vary, in proportion as he knows it to be sinful, and as he has had stronger motives and helps for struggling against it. Moreover we all feel that for a child to behave ill to a kind and loving father is far worse, far more inexcusable, than if its father had been harsh and neglectful. These, then, are the two qualities which deepen the sinfulness of sin. When it is a sin against knowledge, it becomes doubly sinful; and its sinfulness increases in proportion as that knowledge is clear and certain. And when it is also a sin against love, it then becomes tenfold sinful; its sinfulness still growing worse and worse, in proportion to the strength of the motives whereby our love has been appealed to. These are the rules we are wont to make use of in judging one another. It is our own rule too, in our dealings with each other, as well as the rule of the gospel, that to whom much is given, of him much shall be required. They who, with the knowledge of Christ, live like heathens, we have already seen, are far more sinful than the heathens: and thus to them the coming of Christ has been the occasion of falling. They have fallen, because they have not risen; and because, by remaining where they were, they are so much further below what they ought to be. But the coming of Christ has also given us new duties. We have higher motives, a higher mark set before us. We are bound to strive after more heavenly aims. We are bound to seek after a more heavenly purity. So that the gift of the gospel is accompanied with a twofold danger. If we abide in our former ways, it renders those ways more sinful: and it imposes higher duties upon us, the neglect of which covers us with fresh guilt. For in this way also has the coming of Christ been a dismal occasion of falling to many. Many have hated the light, because their deeds were dark, and have either tried to quench the light, or finding their efforts to do so were vain, have wrapt themselves up in still thicker darkness. Thus was it with the Jews. To them the coming of Christ was an occasion of falling. Through Christs coming they were no longer the chosen people of God. They forfeited their rank among nations, and became wanderers on the face of the earth, wanderers still more forlorn than when they wandered under Moses in the wilderness. So, too, was the coming of Christ an occasion of falling even to the heathens. For although, having gods many, and lords many, they had been ready to receive any new idol, that the folly or wickedness of man enthroned in the heavens, yet, when the true God, as revealed in the person of His Only-begotten Son, was made known to them, they too tried to quench His light with blood. And even now there are still found those who openly hate and blaspheme God and His Christ, and thus have fallen into deeper sinfulness through Christs coming. Alas, it is a fearful and ghastly thought, how many millions on millions of souls will have received no benefit by Christs atonement, how many millions on millions of souls may perhaps be among those for whose fall that blessed Child was set. This must surely have been the worst part of the agony by which Christs spirit was rent on that awful night in the garden, the thought of the millions of souls to whom He should only be an occasion of falling. It is a thought the sting of which nothing can take away, except when the soul is rapt in adoration of the perfect holiness, and perfect justice, and perfect love of God. (J. C. Hare.)

Christs mission

Simeon makes this declaration emphatically in reference to Israel; but he makes it prophetically in reference to the Gentile world, and to the multitudes which to the end of time shall come under the sound of the gospel.

I. We propose to ILLUSTRATE THIS REPRESENTATION OF OUR SAVIOURS MISSION. Illustrations may be borrowed from almost every circumstance in His work, and from every perfection in His personal ministration.

1. His very appearance in the first instance illustrated forcibly, and in some cases painfully, the truth of this declaration, that, on His entrance into our world, and on His revealing Himself by the ministry of His word, He should have been for the falling and for the rising again of many in Israel. But when Christ came, and His appearance was so contrary to all their expectations had led them to look for, they were prepared, not to receive Him, but positively to reject and dishonour Him. And so the appearance of Christ in the world is a stumbling-block to the present day. On the other hand, in reference to the appearance of Christ, He is set for the rising again of many in Israel. This was true of His temporal appearance among the people of Israel. While the princes and the rulers of that period passed Him by with scorn, and refused to listen to His Divine instruction, it is beautifully said that the common people heard Him gladly. There was something in the very humility of His circumstances, in the poverty of His life, in the lowliness of His outward walk and conversation, which brought Him near to them, and them near to Him.

2. We receive a second illustration of the truth of this declaration from the mystery of the Redeemers person. This representation of our Saviours character was in His own time, has been in every succeeding age, and is in our time, the occasion of the falling and the rising again of many. There were many in His day who made it a stumbling-stone and a rock of offence. There was nothing in the history of the Jewish people which gave them such sore offence, and excited such bitter hatred to the kind Jesus Christ, as His announcing Himself to be the Son of God, and claiming equality with the Father it was on this very ground that they persecuted Him through life; and it is very remarkable that on this very ground they at last put Him to death on the cross. Now, on the other hand, this very representation of our Saviours person is life from the dead to those who believe in His name.

3. The ministry of Jesus Christ is also another method of illustrating the truth of this declaration: This child is set for the fall and the rising again of many in Israel. Our Lords ministry on earth was remarkable for the effect it had on those to whom it was directed. What was the falling away of the Jews in this instance was the gathering of the Gentiles.

4. This declaration is still further illustrated if we consider the death which Jesus died. Those who disbelieve, and disbelieve Him as a dying Saviour making atonement for sin, disbelieve the only remedy for sin, and fall fearfully from His presence. But on the contrary, where shall we find any representation of the Redeemer like the representation of the Redeemer crucified and dying, and rising again as the means of renewing our spirits, confirming our confidence, and elevating our hope. He died, but it is for the rising again of many.

5. Then, finally, it may be illustrated in the dispensation and economy of the gospel. But while it is for the rising again of many, it is also for the fall of many. The gospel dispensation has brought everything to an extreme; there is the extreme of mercy, and there is the extreme of judgment; God has discovered to us His grace, as we have never seen it; and God is discovering to us also His righteousness and His justice as was never shown before.

Behold, for it is remarkable, this Child is set for the fall and the rising again of many in Israel.

1. It is remarkable if we consider the great intention of Christ in coming into our world. Nothing can be more explicit than the intention of our Saviour and of the gospel in their appearance amongst us.

2. It is the more remarkable, in the second place, because the evil arising to us from the testimony of Christ is to be found in ourselves, and not in the Saviour. If it is said that Christ in His appearance shall be for the fall and rising again, for the condemnation as well as the salvation, of many, it is not so much descriptive of the intention of His coming as of the effect of His coming. But behold–let it be considered remarkable, fix your attention on it, that this arises from their own perversity, their own unbelief, their own sin. We are exhorted thus to behold and improve it because we have a serious concern in it. (A. Reed.)

The exhibition of Christ tries the human heart

This subject naturally divides itself into two branches, which require a distinct consideration.

I. Let us consider, THAT GOD EXHIBITS CHRIST BEFORE THE MINDS OF MEN, IS ORDER TO TRY THEIR HEARTS.

1. The truth of this observation appears from what the prophets foretold concerning the feelings and conduct of men towards the Messiah, when He should make His appearance in the flesh, and perform His mediatorial work among them. David predicted that He would alarm the fears, and awaken the enmity and opposition of the world against Him. Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His anointed, saying, Let us break their bands asunder, and cast away their cords from us.

2. It appears from the history of Christ, that He fulfilled the predictions which went before concerning Him, and tried the hearts of all, who either heard Him preach, or saw His miracles, or were any way acquainted with Him. He was a sign universally spoken against. Some heard Him gladly; but others heard Him with disgust and indignation. Some admired His miracles; but others despised and blasphemed them.

3. The exhibition of Christ after His death, through the medium of the gospel, tried the hearts of the whole Jewish nation.

4. Ever since the days of the apostles, the character of Christ, displayed in the gospel, has tried the hearts of the whole Christian world.

5. It appears from the very character of Christ, that He cannot be exhibited to the minds of men without trying their hearts. His character, above all others, is adapted to draw forth the feelings of the human heart. Wherever He is exhibited in all His excellences, offices, and designs, He must necessarily try the hearts of men in some very important respects. And, first, in regard to God. God, therefore, by exhibiting Christ in the gospel, tries the hearts of men in respect to Himself. He certainly made it appear that the Jews were His enemies, by the instrumentality of Christ. In the second place, the exhibition of Christ necessarily discovers the secrets of mens hearts towards themselves, as well as towards God. Christ, in the course of His life, and more especially at His death, laid open the guilt and ill desert of sinners. Besides, thirdly, the exhibition of Christ as a Mediator, discovers mens feelings in regard to the terms of salvation. The next thing proposed is–

II. To show that GOD TRIES THE HEARTS OF MEN THROUGH THE MEDIUM OF CHRIST, IN ORDER TO FIX THEIR FUTURE AND FINAL STATE. Behold, this Child is set for the fall and rising again of many. God intends to make men happy or miserable for ever, according to the feelings of their hearts towards the Son of His love. And there appears to be a propriety in Gods treating men according to their love, or hatred of Christ, because their feelings towards Christ afford a proper criterion of their true characters. If they love Christ, they love Gad; but if they hate Christ, they hate God. If they love Christ, they love the good of the universe; but if they hate Christ, they are enemies to all good. The character of Christ is the most infallible test of all human characters. Improvement:

1. Since it is Gods design in exhibiting Christ before men, to try their hearts and prepare them for their final state, it becomes the ministers of the gospel to make Christ the main subject of their preaching.

2. If God means to try the hearts of men, and prepare them for their final state through the medium of the gospel, then He has an important purpose to answer, by sending it where He knows it will be rejected.

3. If the exhibition of Christ be designed to form men for their future and eternal state, then they are in a very solemn situation while they are hearing the gospel.

4. If the gospel tries the hearts and forms the characters of those who hear it, then sinners may easily and insensibly fit themselves for destruction.

5. We learn from what has been said in this discourse, that all who hear the gospel may know, before they leave the world, what will be their future and final state. (N. Emmons, D. D.)

Christianity the test of character

We shall briefly consider in what respects Christianity proves itself the grand test of mens dispositions.

1. It puts to the proof whether or not men love truth.

2. The gospel is a test of mens hearts as affected with regard to God.

3. In respect to humility, the gospel tries and ascertains the state of the heart.

4. A fourth respect in which tile gospel is a test of your character is whether you are true, or not, to your own interest; whether you have wisdom to choose the right relief for your misery, the proper supply for your wants.

5. Lastly, Christianity is a test of our obedience or disobedience to the will of God. If God is a Master, where is His fear? If God is a Father, where is His honour?

A few words of improvement may appropriately conclude this important subject.

1. Wherever the gospel is propounded, it is a test of character to each individual who hears it: and whoever does not receive it will hereafter stand confessed to God as having loved darkness rather than light, because his deeds were evil.

2. The rejection of Christianity is entirely voluntary: it arises from the spirit of pride, the preference of falsehood, the love of sin: but where shall we look for criminality, if not in an evil mind?

3. The trial of character here is only preparatory to the last trial hereafter. (R. Hall, M. A.)

Christs knowledge of man

That the thoughts of many hearts may be revealed.

I. Yes, THAT IS THE CLAIM WHICH CHRIST HAS UPON US–THAT HE KNOWS US. AS it is said, He knew what was in man; and He does not merely know our faces and our forms, but our true selves. You know nothing of any science or thing until you know its hidden inner secret. How different it is to know about a thing and to know what is within a thing. Superficial knowledge is that of the surface, of the skin; and profound knowledge is that which is organic and descends to the foundation. You know every man has within him an amazing secret realm of thought and emotion; I may go a step further and say, it is unknown to himself, and most men never have more than very occasional glimpses into the within the veil of their own minds; most men are not at home within themselves; they do not dwell there. Even those men who do suppose that they are well acquainted with their own minds, often deceive themselves.

II. MAN HAS A GREAT HIDDEN NATURE, WAITING FOR REVEALMENT AND DEVELOPMENT. But how secret. This it is which makes the relationship of the pastor and the teacher frequently so sacred; it is felt that he can fathom the great deep of the human soul. You may illustrate it from so poor a piece of machinery as a watch; a watchmaker descends into the mystery; he knows it; and if he professes to know and does not, great mischiefs and mistakes result. Or, look at the human body and its diseases. I had a friend who was ill; he had three doctors who attended him; they gave him up; they looked at symptoms and phenomena; they were ignorant of the law; another came, touched the mainspring and restored him to health. Look I and here the image is more pertinent; look at the schoolmaster and educator, the teacher, the boy. I knew a minister in his early childhood; he was a very wild, a strong-willed boy: his parents punished him severely, again and again–they were pious people; at last they tried another method, they took him downstairs, after they had closed the shop at night, and they knelt down on either side of him, and they prayed, they both prayed for him, and they wept. Oh! said he to me, I could not stand that, I tried, and I prayed, and they conquered. He is an eminent minister now. They had touched the mainspring; there is a mainspring in all of us, and we bless the man who reveals it to us; he who can touch it, rules us–be he general, poet, statesman, or preacher.

III. Yes; this is Christs claim upon us; He knows us; HE IS THE TRUE REVEALER OF THE HIDDEN NATURE OF MAN. He therefore taught as one having authority, and not as the Scribes. And hence the word of the prophecy of Simeon, which I have read as a text, is to be taken by the side of His precious word. Christ is a light–a light, says Simeon, to lighten the Gentiles, and to be the glory of Thy people Israel. That was the true light, which lighteth every man that cometh into the world. What do we mean by light, but that which makes manifest the interior chambers of our nature? Yes! to know man is the great indispensable of all teaching. Rare knowledge and wonderful!

IV. Yes, AND KNOWLEDGE OF HUMAN NATURE IS ESSENTIAL TO ALL TEACHING. You see the painter! he will tell you that knowledge of anatomy is essential to success; he needs the knowledge of muscular action, to give life to his picture–a knowledge of internal action to external development. Thus you see in Christ knowledge of humanity. His whole teaching reveals adaptation, fitness to complete imperfect man! Hence, because of Christs transcendental knowledge, Christianity cannot be realized on earth. It is always over and beyond man. But a terrible thing it is to be with one who entirely knows us, and reads us through and through like a book–by observation, like Foster–by intuition, like Shakespeare; but to many it is only moral anatomy or surgery. The greatest knowledge of man is by sympathy. And Christ knew the World of the Human Heart by sympathy. Have you not noticed that scarcely any mind can cross the broad disc of our Lords even temporary association, without revealing, as it passes, its state? It seems as if any mind coming into the neighbourhood of His Divine character is compelled to yield itself up, not only to His perfect knowledge–but, in the memorable events of His life, is illustrated bow that which is done in secret is proclaimed on the house-tops. Amazing would seem the attraction of our Lords character, by which He drew to Him most opposite beings. He held them by their affection to Him. He held them by their hostility to Him. He revealed their love, their hatred, and their fear. Christs character was like that ancient mirror which, if held up before the face, did not reveal the face, but the thought.

V. THE TEACHING OF OUR LORD HAD THE SAME INFLUENCE AS HIS PERSONAL CHARACTER; it revealed the thoughts of the heart. All His parables removed the abstract ideas of the human soul into the region of home life. Thus Christ shows how He knows our inner nature, and speaks to the inner world of motive and imagination.

VI. 1. He knew. Mark, His knowledge was and is absolute. We speak of many, and say, They know human nature by observation or by intuition.

Properly, Christs knowledge is neither the one nor the other; the first says, I know human nature because I look at it; the second says, I know human nature because I look at myself, and find myself related to it. Christ knew it because He made it.

2. Hence His authority over man. Man felt His knowledge.

3. He revealed our thoughts in His sympathy, he knew what was in man; hence His sympathy with men. Yes, His sympathy with man!

VII. Christ not only revealed the thoughts of many hearts by eliciting their peculiar moral character, but HE SPOKE TO THE UNIVERSAL HEART OF MAN IN ALL AGES, BOTH BY HIS NEEDS AND BY HIS WORDS; He transformed the great instincts of men in all ages into absolute revelations. Christianity has revealed and authenticated to men what had been for ages suspected, or hoped, or feared.

VIII. 1. He saw human nature was dark. He came to enlighten it. I am the light of the world.

2. He saw the hardness as well as the darkness of man. He came to soften the worlds heart. He knew what was in man.

3. He consecrated humanity. He revealed the holy destiny of man, for He knew what was in man.

4. That the thoughts of many hearts might be revealed. He came to sublime and to crown human nature, to reveal to man His brightest, boldest thought–Eternal life–Immortality. (E. P. Hood.)

The detector of the heart

It may be profitable for us, then, to inquire:

I. IN WHAT MANNER DOES THE GOSPEL BECOME A DETECTOR OF THE HEART? There are two ways in which this detection and unveiling are most apparent and most important.

1. By its authoritative conveyance of truths and facts, it detects and prostrates the pride of human reasoning.

2. By the requirement of an uncompromising decision of character. Let us now inquire–

II. WHAT ARE THE INSTRUCTIVE AND PRACTICAL INFERENCES WHICH WE SHOULD DEDUCE FROM THESE VIEWS OF THE GOSPEL.

1. That the ministry of the gospel ought to be so conducted as to secure, as much as possible, this important object of discrimination and detection.

2. Every hearer of the gospel should feel constrained to bring home to his own heart the great test of character. 3, How greatly to be loved and prized is that gospel, which can give hope to the sinner even on the detection of his guilt and danger. (H. F. Burder, D. D.)

The first prediction of the Cross

I. 1. This is the first announcement that the way of the Holy Child must be the way of sorrows. The angel had spoken of the throne of David; the shepherds had brought a message of peace; Simeon foretells the Cross. Yet this prophecy is called a blessing! He blessed them! Blessedness is not the same as external prosperity. Blessedness is obedience to the will of the Father.

2. Mary has to learn that she, too, must suffer with her Child. A sword shall pierce through thy own soul. This is her blessing! Is it not true that the coming of the Eternal Word in human flesh has brought a blessing upon human sufferings, which are henceforth linked with His?

3. Simeon foresees that the Christ must suffer because His life would be violently opposed to the principles by which men were guiding their lives. He is among men as the Incarnate Word, reading their inmost thoughts, and revealing to them their true selves. Therefore must He be for the salvation of some and for the condemnation of others; therefore must He be a Sign that is spoken against.

4. Human suffering arises from the breach of the Divine order which was made when man chose his own will rather than Gods. The Divinely-ordered human life is lived by the Word made-flesh. Inasmuch as the Divinely-ordered life is in direct opposition to the self-centred lives of fallen men, it must come into collision with them and must suffer. At the same time, by its very perfection, and by its hold on the true Centre–the Divine Will–it must condemn all that falls short of it or opposes it.

II. 1. Contemplate in the Child here presented to the Father, the One Perfect Human Life, unfolding itself amidst the evil antagonisms of selfish human nature.

2. Learn that it follows that all who will live godly in Christ Jesus must suffer persecution (2Ti 3:12). (Canon Vernon Hutton, M. A.)

Fall and rise

Christ is set for the fall of some and the rising of others.

1. It is not otherwise.

2. It cannot be otherwise.

3. It ought not to be otherwise.

4. It will not be otherwise. (J. J. Van Oosterzee, D. D.)

Struggle and triumph

The sign spoken against.

1. In its continual struggle.

2. In its certain triumph. (J. J. Van Oosterzee, D. D.)

Dual aspect of Christs Advent

Simeon added this probably as an explanation of an expression he had just used in his burst of inspired song. The glory of Israel was a phrase already consecrated in religious language. It commonly meant the Sacred Presence or Shekinah between the cherubim over the ark of the covenant. Israel, as St. Paul in later years pointed out, had indeed many a prerogative among the nations. Israel was Gods adopted family; Israel inherited the covenants–those early understandings between earth and heaven, of which the great patriarchs had been the favoured recipients; to Israel God had revived in its completeness the moral law; Israel offered to God a worship, the nature and details of which had been Divinely ordered; Israel, so rich in the past, was also the people of the future; the promises were its endowment for the coming ages, and in the fathers or patriarchs Israel had not merely a store of precious memories, but a lasting possession. The patriarchs were the property of their descendents to the end of time; but the true glory of Israel was this, that of its stock and blood as concerning the flesh, Christ–whose Incarnation the Sacred Presence over the ark prefigured–Christ came, who is all over all, God blessed for ever. All else that Israel was or had–its sacred books, its typical ritual, its ideal of righteousness in the moral law, its great saints and heroes–all else pointed on and up to this its supreme prerogative But what would it mean in fact, in history? Would all Israelites hasten to recognize their true title as a race to greatness? Would all hearts join in one outburst of thankful praise when the glory of Israel presented Himself to His countrymen? Simeon feels it his duty to check unwarranted expectations which his earlier words might have seemed to raise.

1. Christs coming into the world was not to have a uniform effect upon human souls. It would act on one soul in one way, and on another in another: it would act differently on the same soul at different periods of its history. It is Christs wish to bless every one with whom He comes in contact; but His goodwill is limited by the free action of men, who are left at liberty to accept or reject Him as they choose. The spiritual world is not ruled mechanically. The truth and grace of God only act upon men with good results so far as they are willing that they should so act. That Christs Advent should have great results was inevitable. It acted as a moral shock upon the existing fabric of thought and life, dispelling illusions, and making men think and choose. None could regard Christ with indifference. He stirred the emotions of all.

2. Of the two effects of Christs Advent, Simeon mentions first the fall of many in Israel. Bold paradox–to associate His blessed name, who came to be the health and Saviour of men, with spiritual failure. Yet this was what prophecy had led men to expect. And it is what actually happened. When Christ appeared as a public teacher, He was despised and rejected by the great majority of the Jewish people. Even such as heard Him gladly at first, joined the priests and rulers at last in the cry, Crucify Him. Only a few clung firmly to Him through it all.

3. When our Lord had His own way with souls, it was to raise them to newness of life. To come into contact with Him–sympathetic contact–was to touch a life so intrinsically buoyant and vigorous that it transfused itself forthwith into the attracted soul, and bore it onwards and upwards. The rising again of which Simeon speaks is not the future resurrection of the body, but the present moral and spiritual resurrection of believers souls. (Canon Liddon.)

Use and abuse of Gods gifts

Everything that comes from God is naturally fitted and originally intended for good. But His gifts are often perverted, and become, though not the cause, yet the occasion, of evil.

I. IT IS SO WITH COMMON TEMPORAL BLESSINGS. They are all good things in themselves, but they prove advantages or disadvantages according to our use of them.

1. Riches. When properly received and used to the glory of God and good of men, riches are a great blessing; but when coveted, or rested in as the chief good, or abused in extravagance and profligacy, they become the root of all evil, and drown men in destruction.

2. Greatness. In Gods hand it is to make great, to give power and honour to men; and those great men who conduct themselves in a manner becoming their exalted station, are honourable and happy indeed; but the more pre-eminent in station men are, the more sinful and ruinous is their misconduct.

3. Learning is justly accounted honourable and valuable; and it actually not only promotes a mans worldly distinction, but proves a blessing in the highest sense of the word, when consecrated to God, and possessed in humility and virtue; but there are few greater curses than learning misapplied, usurping the place of the wisdom which is from above, or coexisting with habits of immorality.

4. Health is a blessing, without which all other earthly blessings are of little avail; and when spent in piety and usefulness, it enables men to rise to a high degree of credit and success, and even moral excellence; but when its stability is presumed on to encourage men to proceed in a career of dissipation, and its vigour wasted on crimes, or on trifles, it becomes the occasion of multiplied evils and of deep degradation.

5. Affliction is kindly sent for the benefit of transgressors; and when its voice is listened to, it recalls them from their wanderings; but when it is unimproved, it only hardens men more and more, and sinks them deeper and deeper in misery.

6. Nor is it otherwise with life itself. Skin upon skin, one piece of valuable property after another–nay, all that man hath, will he give for his life. Every man is bound to praise the Almighty Author and Preserver of his life; and the life that now is, when rightly improved, is the means of rising to the happiness of the endless life which is to come; but life spent and closed in natures guilt and depravity, is to all who so spend it and so close it, the forerunner of the second death, so that it would have been better for them never to have lived at all.

II. THE SAME PRINCIPLE APPLIES WITH RESPECT TO CHRISTS COMING INTO THE WORLD. He came to bless all mankind; but His coming may only increase our condemnation. (James Foote, M. A.)

Treatment of Christ and the gospel

1. Remember that the gospel must prove the means either of your rise or of your fall. It is, then, a matter of infinite moment, involving all that is important in your endless character and destiny.

2. Speak not against Christ, but for Him. Beware of speaking lightly of Him, or His ordinances, doctrines, people. On the contrary, espouse His cause, and embrace every opportunity of remembering Him to others.

3. Let all the sufferings and indignities of the Redeemer be matter of grief to you. Your sins made them necessary.

4. Suffer the gospel to have its proper heart-searching effect on you. That the thoughts of many hearts shall be revealed, is a result not to be deprecated, but desired; in order that what is right and pleasant may be cherished, and what is wrong corrected. God sees all now, and one day He will reveal all. It will then be too late to think of amendment. The present is the time for any salutary discovery. (James Foote, M. A.)

Christ–the fall and rise of many

Wherever Christ Jesus comes, with whomsoever He may come in contact, He is never without influence, never inoperative, but in every case a weighty result is produced. There is about the holy Child Jesus a power which is always in operation. He is not set to be an unobserved, inactive, slumbering personage in the midst of Israel but He is set for the falling or for the rise of the many to whom He is known Never does a man hear the gospel, but he either rises or falls under that hearing. Observe, then, the two sides of the truth–Jesus always working upon men with marked effect; and, on the other hand, man treating the Lord Jesus with warmth either of affection or opposition; an action and a reaction being evermore produced. Why is this?

1. Because of the energy which dwells in the Lords Christ, and in the gospel which now represents Him among men. The gospel is all life and energy; like leaven it heaves and ferments with inward energy, it cannot rest till it leavens all around it. It may be compared to salt which must permeate, penetrate, and season that which is subject to its influence. It is no more possible for you to restrain the working of the gospel than to forbid the action of fire. Stand before the fire, it shall warm and comfort you; thrust your hand into it, it shall burn you. It must work, because it is fire. And so with yonder sun. Though clouds may hide it from our sight at this moment, yet for ever does it pour forth, as from a furnace mouth, its heat and light. Nor could it cease to burn and shine, unless it ceased to be a sun. As long as it is a sun, it must permeate surrounding space with its influence and splendour. Do you wonder that the Sun of Righteousness is of yet Diviner energy?

2. Jesus Christ and His gospel are matters of such prime necessity to mankind, that from this cause also there must always be an effect produced by Christ. He is as necessary to our souls as the air is to our bodies. If we receive Him, we live; if we will not receive Him, we must die. It is unavoidable that it should be so. You cannot reject the Saviour, and be a little damaged thereby; there is no alternative but that you utterly perish.

3. The position in which Jesus Christ meets men makes it inevitable that He must have an effect upon them. He stands right in mens way. They must decide about Him one way or the other.

4. He was appointed for this very thing. Set. It was for this very end He came. See the husbandman take the fan. You observe the heap of mingled wheat and chaff lying on the floor. He begins to move the fan to and fro till he has created a breeze of wind. What happens? The chaff flies to the further end of the threshing floor, and there it lies by itself; the wheat, more weighty, remains purified and cleansed, a golden heap of grain. Such is the preaching of the gospel. Such is Christ: he is the separater of those who will perish from those who shall be saved. The fan discerns and discovers, it reveals the worthless and manifests the precious. Thus hath Christ the fan in his hand! Or, take another metaphor, which we find in the prophets, Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiners fire, and like fullers soap. You see the refiners fire. Notice how it burns and blazes. Now, it turns to a white heat; you cannot bear to look on it. What has happened? Why, the dross is divided from the silver and the alloy from the gold. The refiners fire separates the precious from the vile. And so the gospel reveals the elect of God, and leaves to hardness of heart the finally impenitent. Where it is preached, the men who accept it are precious ones of God, His elect, His chosen; the men who reject it are the reprobate silver. So shall men call them, for God hath rejected them. Mark too, the fullers soap. The fuller takes his soap, and exercising his craft upon yonder piece of linen marked with many stains and colours, you see how these foul things fly before the soap, and the fair fabric alone remains. Both spots and linen feel the power of the soap. So cloth the gospel take the polluted fabric of humanity and cleanse it: the filth departs and flies before it, and the fair linen remains. Such are the saints of God; when the gospel comes to them they are purified thereby, while the wicked, as foul spots, are driven away in their wickedness. Having thus set forth the great truth of the text, I purpose now to answer briefly one or two questions.

I. WHO ARE THOSE THAT FALL BY CHRIST. In Christs day the question was not difficult to answer. Those that fell by Christ were–

1. The holders of tradition, who gave mens sayings higher authority than Gods commands.

2. The externalists.

3. The self-righteous.

4. The wiseacres.

5. The sceptical. Very much the same sort of people as fell by

Christ then fall by Christ now.

II. TO WHOM WILL THE LORD JESUS BE A RISING AGAIN? He will be a rising again to those who have fallen. Dost thou confess, I have fallen? Dost thou acknowledge, I possess a fallen nature? Dost thou lament thou hast fallen into sin? O my brother, He will be thy rising. He cannot uplift those who are not brought low. Note, again, those that rise in Him are those who are now willing to rise m Him. Jesus is set to raise you up.

III. There are SOME WHO SHALL BOTH FALL AND RISE, AGAIN IN CHRIST; to whom Christ shall give such a fall as they never had before, and such a rise as shall be to their eternal resurrection. But what a fall was there when I learned that if salvation was of works, it could not be of grace, and if it was of grace it could not be of works; the two could not be mixed together. Then I said I would hope in the performance of the duties which the gospel inculcates; I thought I had power to do this; I would repent, and believe, and so win heaven. But what a fall I had, and how each bone seemed broken when He declared to me, without Me, ye can do nothing. Ah, this is how Christ saves souls. He gives them a fall first, and afterwards He makes them rise. You cannot fill the vessel till it is empty. There must be room made for mercy by the pouring out of human merit. You cannot clothe the man who is clothed already, or feed him who has no hunger. But this fall which Jesus gives us is a blessed fall. He never did throw a man down without lifting him up afterwards. I kill and I make alive; I wound and I heal, these are attributes of Jehovah Jesus.

IV. We shall conclude with a few words upon the last part of the text. The text tells us that the Lord Jesus is A SIGN THAT SHALL BE SPOKEN AGAINST.

1. Christ was a sign of Divine love. In Him God reaches the climax of benevolence, and man exhibits the climax of deadly hate. The greatest gift provokes the greatest hostility, and the loftiest sign brings forth the most virulent opposition.

2. Christ was a sign of Divine justice. A bleeding Saviour, the Son of God deserted by His Father, the thunderbolts of vengeance finding a target in the Person of the Well-beloved, herein is justice revealed most fully. I hear not that other signs of vengeance have been spoken against. Men have trembled, but have not railed. Sodom and Gomorrah with bowed head confessed the justice of their doom. Egypt engulphed in the Red Sea saith nothing of it; none of her records contain a single blasphemy against Jehovah for having swept away the nations chivalry. The judgments of God, as a rule, strikes men dumb with awe! But this, which was the greatest display of Divine hatred of sin, where the Son of God was made to descend into the lowest depths as our substitute, this provokes to-day mans uttermost wrath. Know you not how many are continually railing at the Cross? The Crucified is still abhorred. How matchless is the perversity of human nature, that when God displays His justice most, but blends it sweetly with His love, the sign is everywhere spoken against!

3. Christ was the sign of mans communion with God, and of Gods fellowship with man. A ladder reaching from earth to heaven; a connecting bridge between creature and Creator. But alas! man does not want to be near his Maker, and hence he rails at the means provided for communion.

4. Christ is the sign of the elect seed, the representative of the holy, the newborn, the spiritual; and hence, as soon as the carnal mind, that knoweth not God nor loveth Him, perceives Christ and His gospel, it at once stirs up the depth of its malevolence to put down Christ if it be possible. But they shall never put Him down. They may speak against the gospel, but here is our joy, that Christ will raise up His people, and will certainly give the fall to His enemies. The ark of the Lord can never fall before Dagon; but Dagon must fall down before the Lords ark. (C. H. Spurgeon.)

Christ reveals hearts

Eastern fable tells of a magic mirror that remained clear and unsullied when the pure-hearted looked into it, but became troubled and obscure when the glance of the guilty fell upon it. So the owner of that mirror could always tell the character of those who looked into it. Such a test we have in Jesus. We can tell a mans nature by knowing what he thinks of Christ, and thus the thoughts of many hearts are revealed. (Sunday School Times.)

Christ spoken against

There are four reasons why they speak against Him; that is, as the true Christ of God.

I. Ignorance, men not knowing their need of Him; many of the relations he bears therefore appear to the natural man to be superfluous; he does not know his need, and therefore speaks against it in ignorance.

II. The native enmity of the mind. The carnal mind is enmity against God; men will naturally speak against that that they have an antipathy to.

III. Because they are too much taken up with the world, and they do not like to be interrupted. Now we must pursue the world, must enjoy the world; to become one of these religious mopes would be to spoil all our pleasures. Thus they have an idea that there is something very gloomy about religion, and so they speak against it, especially the truth.

IV. The natural man has a vague idea that the threatenings of God are mere words; that whoever the Lord may send to hell, says the natural man, I cant believe He will send me there. (J. Wells.)

This Child

These are the words of Simeon. A beautiful picture–age and childhood meeting together, a gentle shoot and the full ripe corn in the ear, a sapling and a full-grown oak ready for transplantation into that realm where the saints of God flourish with an immortal life and glory.

I. A CHILD. A wonderful thing. A seed containing a world of unknown possibilities. It makes parents glad. It should do so. A gift of God, a pledge and proof of the gracious tenderness which rules the world. But a child should also make parents thoughtful. Children are not mere play-things–ornaments, but undeveloped powers–slumbering volcanoes, which may burst out with desolating eruptions; or shrouded lights, that shall emerge in fuller and brighter radiance from year to year, shedding gladness and blessing all around.

II. BEHOLD THIS CHILD. Have we not sometimes wished that some Simeon could have taken a child of ours in his arms and become prophetic with respect to his destiny? But it is not permitted–graciously so. We know, however, that the future of children is not a thing of chance, nor is it determined only by what the child is in itself. Otherwise the parental relationship would be largely nullified. A child has its own native powers and tendencies, but they are capable of regulation or perversion. The doctrine of Scripture is that the child will be much what the parent makes him.

III. THE HISTORY OF THIS CHILD WAS TO BE ONE OF A CHEQUERED NATURE, AND THE MOTHER WAS TO ENDURE SAD WOE. A sword shall pierce, dec. This not uncommon for mothers. Simeon, however, blessed the parents in spite of the sorrow that would be mingled with the lot of Jesus and their own. Blessedness not the same as continuous happiness or pleasure. A pathway of uninterrupted joy may not be a blessing. Blessed are they that mourn, dec. Christs life was blessed when He was tempted, had not where to lay His head, was alone upon the mountain, was robed in mock royalty, beaten, spit upon, agonized in the garden, died upon the cross. No one could call Him happy, hut He was blessed.

IV. THIS CHILD WAS SET FOR THE FALL AND RISING AGAIN OF MANY IN ISRAEL: The effect different in different persons. Not, however, intended to be different. The purpose of God is good and gracious. All His gifts are intended for benefit–health, prosperity, afflictions. How differently are we affected by the same things! Children in the same house, under the same training, &c.

1. Falling–

(1) In aggravated degradation;

(2) augmented guilt;

(3) humiliation and repentance.

2. Rising again.

(1) Faith.

(2) Forgiveness.

(3) Holiness.

(4) Heaven.

The words of Simeon are for this day, for this nation, for you. This Child which was set forth then is still set forth, until in the counsels of heaven the last day shall break upon the world, and the throne of judgment shall be erected where now stands the throne of grace. This Child is still the turning-point upon which are centred the destinies of the world. This Child is not for a race, but for the world; not for an age, but for all time. This Child you have heard of from your infancy. You have not heard so much of any child as this. This child runs as a golden thread through the history of the world. You may neglect Him, but you cannot escape Him. You may despise Him, but you cannot escape Him. You may hate Him, but you cannot escape Him. It cannot be with you as it is with a heathen who has never heard of His name, and upon whom the glory of His brightness has never risen. (E. Mellor, D. D.)

Christ is set for the ruin of many

I. How TRUE IS THIS PROPHECY. Undoubtedly the Son of Man came not to destroy souls, but to save. In boundless love He has sacrificed Himself for the world, and opened heaven by His cruel death. Nevertheless, he is set to the ruin of many.

1. Many are destitute of holy faith, which is the gate of life and the ground of eternal salvation.

2. Many are destitute of Divine charity, which we must possess in addition to faith, if we would be saved.

II. HOW TERRIBLE IS THIS PROPHECY. Dreadful are the consequences to those for the ruin of whom Christ is set.

1. They forfeit the price of their redemption.

2. They lose the eternal happiness destined for them. (Joseph Schuen.)

What Christ was to be to different people

I. What this Child was to be to His enemies–an object of opposition and an occasion of ruin,

II. What He was to be to His mother–a cause of acute suffering (by sympathy).

III. What He was to be to His people–the Author of their recovery or restoration.

IV. What He was to be to all man kind–a test or touchstone of their moral and spiritual state. (G. Brooks.)

The prophecy of Simeon

While Joseph and the mother were still marvelling at the words spoken by the old man concerning Jesus, he turned to them, and with a solemn blessing first pronounced upon those who were privileged to have so near a place on earth to the Saviour of mankind, spoke these words to His mother only, Behold this Child, &c. He is placed, or laid, as a firmly-planted rock, with a twofold result and purpose–the fall of some, the rising of others. Two passages of the prophetIsaiah, the one from the eighth and the other from the twenty-eighth chapter, seem to be here brought together; as also in the ninth chapter of the Epistle to the Romans, and in the second chapter of the First Epistle of St. Peter. God places this Child in Zion as a precious corner-stone, a sure foundation. Whosoever will may build upon Him the house of his habitation, and rise into a holy temple, safe from the storms of time and the devastations of judgment. He is set for the rising of many. But if men will not thus use Him, as the foundation-stone of a safe and sure dwelling, then (according to the other passage) they will find Him a stone of stumbling and a rock of offence. He will be like an obstructing rock in their path–even to them who stumble at the word, being disobedient. God will not move Christ out of the way because men are perverse enough to stumble over Him. This Child is set, by a hand not of man, to be either for the rising (if they will have it so), or else for the fall (if they will have it so) of many in Israel. A solemn responsibility! We must either rise by Christ or fall–which we will. And for a sign spoken against. A sign, in the Scripture use, denotes something or some one pointing to God, to Gods being, to Gods working. Christ is a sign. He came upon earth to point to God. But this sign, like every other, may be, and commonly is, gainsaid, or spoken against. For one who accepts it, for one who, because of Christ, sees and believes in and lives for God–many cavil, many reject, and many neglect the gospel. This in all times. But most of all when He was Himself amongst men. Then indeed gainsaying ran on into open violence. Such is the warning uttered in the ears of His mother, over the little Infant lying still and helpless in the arms of the aged saint. Yea, he adds, a sword shall pierce through thy own soul also. She who is now rejoicing in the blessedness of being her Lords mother, must learn that no one comes so near Christ without partaking in His sufferings. For us the prophecy of Simeon is recorded. Let us try and judge ourselves by it, that we be not judged of the Lord. To which purpose, in our case, is this child set? To which of two purposes? for our fall, or for our rising?

1. For our fall, if we let the word come to us unheeded, to be snatched away by the tempter; if we receive the word for a moment with joy, but take no heed to its watering by the Spirits grace, to its growth by the sunshine of Gods presence, by the dew of Gods blessing; if we allow the word to become choked in us by cares and riches and pleasures of this life, so that it brings no fruit to perfection; if we continue in sin that grace may abound. This Child is set for the fall of many. And, oh, my friends, perhaps we have scarcely yet said of how many. It is not only the utterly hardened, not only the avowed unbeliever, not only the scoffer, the dishonest, or the impure, who stumble at the great stumbling-stone; it is quite as often the mere neglecter, the mere procrastinator, the merely undecided, the almost Christian, who shows what he is by his treatment of the Saviour and the great salvation. Not to be with Christ is, He says it Himself, to be (in His judgment) against Him.

2. Let us listen, in this day of opportunity and of blessing, to the alternative here set before us. This Child is set for the rising of many. What is this rising? and in whom is it verified? It is a rising out of darkness, out of the low, misty valley of sense and worldliness, into the clear light and pure knowledge of Him whom truly to know is eternal life. It is a rising out of misery and sin. Set for the rising of many, the text says. Who, then, are these? They are those who feel their need of Christ. And which of us has not cause to do so? (Dean Vaughan.)

Man saved or destroyed by the truth

Every man who has heard the word of salvation has some kind of connection with Christ. Christ is offered to each of us, in good faith on Gods part, as a means of salvation, a foundation on which we may build. A man is free to accept or reject that offer. If he reject it, he has not thereby cut himself off from all contact and connection with that rejected Saviour, but he still sustains a relation to Him; and the message that he has refused to believe is exercising an influence upon his character and his destiny. The smallest particle of light falling on the sensitive plate produces a chemical change that can never be undone again, and the light of Christs love once brought to the knowledge and presented for the acceptance of a soul, stamps on it an ineffaceable sign of its having been there. The gospel once heard is always the gospel which has been heard. Nothing can alter that. Once heard, it is henceforward a perpetual element in the whole condition, character, and destiny of the hearer. Christ does something to every one of us. His gospel will tell upon you. It is telling upon you. If you disbelieve it, it is not the same as if you had never heard it. Never is the box of ointment opened without some savour from it abiding in every nostril to which its odour has been wafted. Only the alternative, the awful either, or, is open for each–the savour of life unto life, or of death unto death. (A. Maclaren, D. D.)

The dual aspect of Christs advent

St. Paul experienced, in his own person, the double effect of the advent of Christ into the world set forth in Simeons language–first, the repulsion which made him so bitter a persecutor, and next the attraction which made him so glorious an apostle. And of this double experience Augustine was a second great example. There are many in our modern world who are thinking and speaking and living in opposition to the eternal Christ. It may be, as in the case of Paul, in the case of Augustine, in their earlier days they have, from whatever cause, taken a fright at religion; they have been repelled by some caricature of it, or some inconsistency on the part of its professors, or by taking only one aspect of its doctrines and claims into consideration; or by a sense of their present inability to comply with its demand upon the conscience and upon the heart; but it is a happiness to think that Christ is still there in the firmament of the heavens, in the midst of the Church, among the golden candlesticks, set not merely for the fall, but for the rising again of many a soul in Israel. It is to be hoped that brighter days await those wanderers, many of whom are most assuredly children of the kingdom who have lost their way, but will not lose it for ever. A nearer sight, a constraining sense of the Divine Redeemers claims, will come when men see that He can, and does, give by His Spirit, love, joy, peace, patience, to those who ask Him. When they take into account the works which He did of old, the words which He spake, the impression which He made when He was upon the earth; when they see the society which He founded, the creed which radiates from and centres in His person, and which is more widely accepted now, eighteen centuries after His death, than ever before, they may reconsider their prejudices: they may say less than they mean when they admit that there is something to be said for Christianity after all; they may rise from the tomb into which they had fallen-the tomb of doubt, the tomb of care, the tomb of evil living–into the glorious liberty of the children of God. (Canon Liddon.)

Christ set for our fall an upraising

How is He set for our fall? That seems very strange. It is not Gods purpose that the revelation of good produces fall. We must seek any explanation rather than one which shakes the central pillar of the universe, and turns God into a Master of evil. No, the real explanation lies in ourselves, in what we know and see men do of their own will. Good and evil lie before men, and they choose evil. There is a state of heart which naturally turns away from or hates the life of Christ and the spirit of its work. There is no kinship between Him and it. When His goodness is flashed upon such men, it sends them into violent hatred of it. He is set for their fall. But it is their own deeds that have brought them to that condition–not Gods will. This is the condemnation, that men loved darkness rather than light. Why? Because their deeds were evil. Plainly, then, if we wish to rise into a new life and a higher one when the revelation of goodness is made to us, if we wish Christ to be set for our rising, the first thing to do is to love light; and in order to love it, to make our deeds good. Never mind having, high ideals, until you have got your daily actions and thoughts right. It is a simple promise, but it is eternally true and sure: To him that ordereth his conversation aright will I show the salvation of God. We must be akin to Christ before we tan receive Christ. To such, when He comes home to the heart, when we feel Him rushing on us, He comes in resurrection-power, sot for our rising. And we rise, shaking off our sins, our dark thoughts, the burden of our sorrow, the besetting of self, the curse of indifference, impatience, and sloth into a new life. It is like the unbinding of the earth in spring. Thus is Christ set for our rise and fall. It is a solemn thing to watch a man when that testing comes to him. The hour strikes when he is called on to choose between two ways of acting, and he knows God is in one and the devil in the other. What is this? It is Christ set before him for his rise or fall; Christ come to reveal his inward thoughts, his inward strength or weakness. It is a judgment-hour; and years of evil fall, or of righteous growth rest upon the hour. And still more grave is it when Christ is set before a nation for its fall or rising again. All great ideas are set for the rise and falling of men, for life and for death. Of this law the strongest instance in history is that which accompanied the coming el Christ. His ideas made the world into two camps. Nor has the power of Christs spiritual thoughts ceased to do this kind of work. Through the solitary contest in each mans soul, and his own choice of good or evil; through the contest in every community, in every nation, in the whole world, men and nations rise and fall, and the silent separation ever going on accumulates the materials for the last great judgment when this dispensation of time is over and another shall begin. That day is not what has been pictured in poetry. It will be the magnificent indications of Gods ways to men; the clear, unmistakable revelation of the holiness and justice and truth of God. Men shall see then. The time of doubt and casuistry and shadow will be over; all thoughts shall be revealed, and we shall know ourselves and know God. Once more Christ will be openly set for the rise and fall of men. By the revelation of His holiness alone the good shall be irresistibly attracted; the evil, till they find out their evil, irresistibly repelled. There will be no caprice. In accordance with inevitable law, in accordance with the voice in mens own hearts, will the judgment-sentence of the Son of Man be given. (Stopford A. Brooke.)

By their treatment of Christ Himself men will show what they are

The veil will be stripped off from them–such is the figure–by their own language, and their own conduct towards Christ. By their estimate of His character, by their appreciation or disparagement of His holy life, and mighty works and Divine doctrine–by their acceptance or rejection of Him whose appeal was ever to the conscience of man, as in the sight of a heart-searching God–men will disclose their true disposition; will show whether they love the world, whether they echo its lying voice, whether they desire darkness lest their deeds should be reproved, or whether, on the other hand, they are brave to see, and bold to confess the truth, whether they have an ear to hear the voice of God, and a will to follow Him whithersoever He goeth. But, most of all, as the end draws nigh, and the life of holiness is closing in the death of martyrdom. Then, even more than in earlier days, were the feelings of men tested, the thoughts of hearts revealed, by their dealing with the Suffering and the Crucified. The high priests plot and blaspheme, Pilate vacillates and gives way, the soldiers part among them the garments, the people stand beholding, Judas despairs, Peter repents, Joseph of Arimathaea becomes courageous, Nicodemus comes by day, the centurion confesses, one thief blasphemes, the other prays, men faint and flee women out of weakness are made strong, a sword pierces the heart of the mother, that the thoughts of many hearts may be revealed. Even thus has it been in all time. For all time the words were uttered; it is by their treatment of Jesus, in Himself and in His people, in His word, in His church, in His sacraments, in His Spirit, that men show decisively before God, before one another, before themselves (if they will behold it) what manner of spirit they are of. (Dean Vaughan.)

Before these words were spoken Mary was full of happiness. She had come into the Temple trembling with the deep pleasure of young motherhood, her soul filled full of natural piety, her heart leaping with joy. And when, moved still more by the old religious rite, she heard the hymn of Simeon over her boy, all her joy rose to spring-tide in her. Her face glowed. Joy and triumph filled her soul. Simeon saw this lightning on her face, saw her mien transfigured, and with the wisdom which has outlived weakness but not sympathy, turned and touched her joy with the warning of his prophecy. A sword shall pierce through thine own soul. It was cruel, we think; it was pitiful to dash her young delight with cold. That is our first thought, and it might be a true one, had the sorrow she was to suffer been ordinary sorrow. But it was so dreadful a pain that she needed to prepare herself, needed the warning. Her joy was too great at this moment to be destroyed by the words; it was only chastened by a shade of impending sorrow, so that when the pain came it was not so great a shock. Nor did the shade make the joy really less. Joy was only lodged deeper in the heart, made more intense–a secret, silent possession: nay, the very dread of its loss made her handling of it tenderer, and her love of it greater. By both, by joy and by the shadow of sorrow, she was exalted, raised from the girl to the thoughtful woman who kept things in her heart and pondered them. Soon Simeons prophecy was fulfilled. She saw her Son go forth from the quiet of the village with high hopes, and at His first return to His home the people tried to kill Him. For a time things seemed bright, but as she followed His ministry with the passionate love which motherhood has for a son who claims also by his character deep reverence, she saw Him despised and rejected of men, a man of sorrows and acquainted with grief, hated and driven to death. Day by day tile sword pierced her soul; day by day its sharp edge was whetted by love and fruitless indignation. Can we ira, gin, how that must have worn life away? And then the end, the hour by the cross when she knelt apart, silent to the last, seeing Him die so cruelly–the mothers heart pierced in twain. No wonder she died early. No wonder Christiandom has sung to her, painted and graven her, as the Mother of Sorrows. We, looking at her life and her Sons, know of a truth that out of suffering nobly borne for love of man, good comes to all. Involved in our pain, we know nothing but that we suffer. Yet the history of Marys sorrow is the history of all sorrow. Good flows from it to the whole, and when we see that good we shall rejoice that we have suffered. No sword pierces the human heart, but the blood that streams from it heals the nations. (Stopford A. Brooke.)

On the advantages of affliction

To the prophecies which Simeon addresses to Mary concerning her Divine Son, he adds one relative to herself. The very moment after filling her heart with joy by announcing the future glory of Jesus, he announces also the many sufferings she must endure. Such is the ordinary conduct of Providence, towards the just and elect. He chequers prosperity with reverses, so that they may be induced to transfer still more and more their affections to things above, and to elevate their hearts to those mansions where alone true joy is to be found.

I. THERE IS NO REAL CAUSE WHY BELIEVERS SHOULD FAINT UNDER THE CHASTISEMENTS OF THEIR HEAVENLY FATHER.

1. Gods corrections are tokens of His love, and the means which He often uses for bringing His children into glory. Amo 3:2; Heb 12:5 –

7. Prosperity is not the field where virtue flourishes; the soil is too rich; aluxuriance of baleful weeds chokes the good plants and makes them unfruitful. Adams fall was in paradise. Noahs abundance proved a snare and temptation to him. David, in the midst of happiness, became an adulterer and a murderer. Solomon, in the midst of His opulence, apostatised from his God. Such has been the opinion of some of the wisest men concerning an uninterrupted course of prosperity, that they have even shunned the company, and broken off all connection with those who enjoyed it. It is written of St. Ambrose, that being upon a journey, and coming to an inn, he heard the landlord boast, that through his whole life he had never known what it was to be under trouble or affliction; upon which, that father would not so much as lodge for a night in his house, but foretold a sudden destruction to him and his, which soon after came to pass. Thus the children of God, instead of repining, or sinking under pressure of affliction, ought to thank their heavenly Father for it, and esteem it one of the most precious blessings He bestows on them.

2. The ways of God are frequently dark and obscure; and we may not for a long time perceive the cause of our affliction.

3. It is common for us to place our affections on trifles, whilst we despise things of the greatest value. So long as things go well with us in this world, we look no further. Then God, in order to wean us from these snares, embitters them to us; and in proportion as our love of this earth diminishes, our desire of heaven will increase.

II. ADVICE TO THOSE WHO ARE UNDER THE CHASTENING AND CORRECTING HAND OF GOD.

1. Use every possible means to acquire just notions, worthy and becoming sentiments, of the Omnipotent Creator and supreme Governor of the world. Consider Him as merciful as well as just; of infinite goodness, as well as incomprehensible wisdom and power; as One who hates nothing that He has made, and whose kindness to His children is unlimited.

2. Make as speedy and strict an inquiry as possible into your present condition, and try to find out what are the causes and motives of the Lords thus dealing with you; and at the same time consider what improvements you ought to make of His dispensations. Were you to meet with no trials, where would be your fortitude? If no temptations, where would be your virtue? If no afflictions, where your resignation? If no disappointments in your worldly pleasures, what would become of your attention to heavenly realities? (B. Murphy.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 34. This child is set for the fall] This seems an allusion to Isa 8:14-15: Jehovah, God of hosts, shall be-for a stone of stumbling and rock of offence to both houses of Israel; and many among them shall stumble and fall, c. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans. See Ro 11:11-12, and Matthew 24. But in the fulness of time there shall be a rising again of many in Israel. See Ro 11:26.

And for a sign] A mark or butt to shoot at – a metaphor taken from archers. Or perhaps Simeon refers to Isa 11:10-12. There shall be a root of Jesse, which shall stand for an ENSIGN of the people to it shall the Gentiles seek: – intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honour, under which they were to enjoy a glorious rest.

That the thoughts (or reasonings) of many hearts may be revealed.] I have transposed this clause to the place to which I believe it belongs. The meaning appears to me to be this: The rejection of the Messiah by the Jewish rulers will sufficiently prove that they sought the honour which comes from the world, and not that honour which comes from God: because they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got him crucified, because his kingdom was not of this world. Thus the reasonings of many hearts were revealed.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Simeon blessed them: some may question how it was that Simeon blessed Christ, whereas the apostle tells us, The less is blessed of the better, Heb 7:7. But we must distinguish between:

1. A prophetical blessing, as Jacob blessed his sons, which was nothing but a prediction how God would bless them.

2. An authoritative blessing, as the priests blessed the people in the name of the Lord, Num 6:1-27; which is nothing but a pronouncing them blessed by authority from God, whom God hath blessed.

3. A charitable or precatory blessing; praying God to bless them.

Thus inferiors may bless superiors, as well as superiors may bless inferiors. The first or last, or both those, is to be understood here, not the second.

And said unto Mary his mother; not to Joseph, who he knew was not his natural, but legal and reputed, father.

Behold, this child is set for the fall and rising again of many in Israel. That by the fall and rising again is here meant the salvation and damnation of many is doubted by no valuable interpreters. The apostle so applies Isa 8:14,15, where he is said to be for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. So doth Peter, 1Pe 2:8. Neither is it more than Christ telleth us, Joh 9:39, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. Accordingly the apostle saith, 2Co 2:16, that they were to some the savour of death unto death, to others the savour of life unto life. The reason is, because they that believe in him shall be saved, they that believe not shall be damned, Mar 16:16; Joh 3:18,36. This is now granted on all hands, that Christ will be the occasion of many peoples damnation, even all that reject and oppose him, and believe not in him; and the cause of many peoples salvation, even all that shall be saved: for there is no other name given under heaven, by which any can be saved, Act 4:12; see Mat 21:44; 1Pe 2:4,5. And it is observable, that the salvation of souls by Christ is expressed by the term rising; so as all are, fallen, Eph 2:1, and have need of the application of a greater power to them for their salvation, than an under propping of the innate power of their wills. But the great question is about , is set, whether it signifieth only an event, or some counsel and ordination of God. Let us compare it with other texts where the same word is used, Phi 1:17; 1Th 3:3. How such great issues of providence should happen without the foreknowledge of God, or how God should have any such foreknowledge without a previous act of his will determining the thing, let any one consider; in the mean time it is freely granted, that the intervening of mens unbelief, and malice, and opposition to Christ and his gospel, is the proximate meritorious cause of the fall of any soul by occasion of him.

It follows, and for a sign which shall be spoken against; such a mark as Job speaks of, Job 16:12; or such a sign as Isaiah speaks of, Isa 8:18. Simeon here prophesieth, that Christ, and his ministers and people, should be ridiculed, and all the arrows of ungodly men should be shot against him; which proved true in that age as to Christ and his apostles, and in succeeding ages as to all that derive from him, and will so hold to the end of the world.

Yea, a sword shall pierce through thy own soul also; as the irons entered into the soul of Joseph, Psa 105:18. He tells the virgin her soul should be wounded with the reproaches and indignities which should be offered to this blessed babe, as it proved afterwards, when she heard him reviled, and saw him crucified.

That the thoughts of many hearts may be revealed. The gospel times, especially times of persecution, will discover whom God hath chosen, and whom he hath not, by discovering the thoughts of their hearts; it will then be seen who will receive and who will reject the Messias, who is on his side and who will be against him. The term that doth denote the consequent, not the effect. The preaching of the gospel is the Lords fan, by which he purgeth his floor. Persecution is the Lords sieve, by which he winnoweth churches, and separateth the dirt, and darnel, and tares from the wheat. Gospel times and times of persecution are both of them times which make great discovery of mens spirits.

Fuente: English Annotations on the Holy Bible by Matthew Poole

34, 35. setappointed.

fall and rising again of manyin Israel, and for a sign spoken againstPerhaps the former ofthese phrases expresses the two stages of temporary “fall ofmany in Israel” through unbelief, during our Lord’s earthlycareer, and the subsequent “rising again” of the samepersons after the effusion of the Spirit at pentecost threw a newlight to them on the whole subject; while the latter clause describesthe determined enemies of the Lord Jesus. Such opposite views ofChrist are taken from age to age.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And Simeon blessed them,…. Pronounced them blessed persons, on account of their relation to Christ as man; and more especially, because of their interest in him, as the, Saviour and Redeemer of them; and wished them all happiness and prosperity inward and outward, temporal, spiritual, and eternal; and so the Arabic version renders it, confining it to Joseph and Mary; “and Simeon blessed them both”; though this blessing of his may take in also the young child Jesus; whom he might pronounce blessed, as Elizabeth before had done, Lu 1:42 since he was the promised seed, in whom all nations of the earth should be blessed; and to whom, and to whose undertakings, interest, and kingdom, he might wish all prosperous success. The Persic version reads, “old Simeon: and said unto Mary his mother”: he directed his discourse to her, because she was the only real parent of this child he had in his arms, and had said so much of, and was about to say more; and because part of what follows, personally concerned her:

behold, this child is set for the fall and rising again of many in Israel. The word “child”, is not in the original text; where it is only, “this is set, c.” Simeon seeming to be, as it were, at a loss, what name to call this great and illustrious person by, and therefore it is left to be supplied. The Persic version supplies it thus, behold, “this Holy One is set, c.” The sense is, that this child, who is the stone of Israel, is set, or put, or lies, both as a stone of stumbling, and rock of offence, for many of the Jews to stumble at, and fail and perish and as a precious corner and foundation stone, for the erection and elevation of others of them, to the highest honour and dignity, that shall believe on him: for these words are not to be understood of the same, but of different persons among the Jews though it may be true, that some, who first stumbled at him, might be raised up again, and brought to believe in him; and that many, who for his sake, and the Gospel, fell under great disgrace and reproach, and into great afflictions and persecutions, were raised up to the enjoyment of great comfort and honour: but they are not the same persons that Christ is set for the fall of, that he is set for the rising of; nor the same he is set for the rising of, he is set for the fall of; the one designs the elect of God among the Jews, who became true believers in Christ; and the other, the reprobate, who died in impenitence and unbelief: the words, so far as they concern Christ, “being set for the fall of many of the Jews”; have a manifest reference to Isa 8:14 where the Messiah is spoken of as a stone, and as a stone of stumbling, and rock of offence; at which, many of the Jews should stumble, and fail, and be broken. And so the text is applied in the Talmud m, where it is said, that

“the son of David will not come, until both houses of the fathers, fail out of Israel; and they are these, the head of the captivity in Babylon, and the prince in the land of Israel; as it is said, Isa 8:14 “he shall be for a sanctuary; but for a stone of stumbling and rock of offence”, to both the houses of Israel.”

Accordingly the Jews did stumble at his birth, parentage, and education; at the meanness of his person, and the obscurity of his kingdom; at the company he kept, and the audience that attended him; at his doctrine and miracles, and at his sufferings and death: they fell, through their unbelief and rejection of him, as the Messiah; and not only from their outward privileges, civil, and religious; the Gospel was taken away from them, the national covenant between God and them was broken, and they ceased to be his people, their temple and city were destroyed, and wrath came upon their nation to the uttermost; but they also fell into everlasting perdition, dying in their sins, through their disbelief of Jesus as the Messiah: this indeed was not the case of all of them; there was a seed, a remnant, according to the election of grace but it was the case of many, and of the far greater part but then this same stone that was laid in Zion, was also

set for the rising again of many of them; meaning not for their resurrection in a literal sense, though this is a truth: for as all God’s elect, whether Jews or Gentiles, rose in him representatively, when he rose from the dead; so many of them rose personally after his resurrection, and all of them, at the last day, will rise again, in consequence of their union to him: and indeed, all the wicked will be raised again, by virtue of his power; but not this, but their resurrection in a spiritual sense, is here meant; and it supposes the persons raised to have been in a low estate, as all God’s elect by nature are: they are in a hopeless and helpless condition in themselves: they are in a state of thraldom and bondage, to sin, Satan, and the law; they are filled with diseases, nauseous, mortal, and incurable; they are clothed in rags, and are beggars on the dunghill; they are deep in debt, and have nothing to pay; and are dead in trespasses and sins. Christ is now provided and appointed, for the raising them up out of their low estate, and he does do it; he is the resurrection and the life unto them; he raises from the death of sin, to a life of grace and holiness from him, to a life of faith on him, and communion with him here, and to eternal life hereafter: he pays all their debts clothes them with his righteousness, heals all their diseases, redeems them from the slavery of sin, the captivity of Satan, and the bondage and curse of the law; brings them into a hopeful and comfortable condition; raises them to the possession of a large estate, an eternal inheritance; and gives them both a right unto it, and ineptness for it; sets them among princes, makes them kings, places them on a throne of glory, yea, on his own throne, and sets a crown of righteousness, life, and glory, on their heads; and will cause them to reign with him, first on earth, for a thousand years, and then in heaven to all eternity: and this was to be the case of many in Israel, though not of all; for all did not obey the Gospel, some did, three thousand under one sermon; and more will in the latter day, when all Israel shall be saved. This privilege of rising again, in this sense, by Christ, though it is here spoken of with respect to many of the Jews, yet not to the exclusion of the Gentiles; for this honour have all the saints, be they of what nation they will. Now when Christ is said to be “set” for these different things, the meaning is, that he was foreappointed, preordained, and set forth in God’s counsel, purposes, and decrees, as a stone at which some should stumble, through their own wickedness and unbelief, and fall and perish, and be eternally lost; and as a foundation stone for others, to build their faith and hope upon, which should be given them, and so rise up to everlasting life; and that he was set forth in the prophecies of the Old Testament, as in that here referred to, for the same ends; and that he was now exhibited in human nature with the same views, and should be held forth in the everlasting Gospel, for the like purposes; and which eventually is the savour of life unto life to some, and the savour of death unto death to others: to all this, a behold is prefixed, as expressing what is wonderful and surprising, and not to be accounted for, but to be resolved into the secret and sovereign will of God: it is added, that he is also set

for a sign which shall be spoken against: referring to Isa 8:18. Christ is the sign of God’s everlasting love to his people, the great proof, evidence, and demonstration of it; and in this respect, is spoken against by many: and he is set up in the Gospel, as an ensign of the people to look at, and gather to, for comfort, peace, righteousness, salvation, and eternal life; but is by many contradicted, opposed, and treated with contempt and abhorrence; so that he appears rather to be set as a mark and butt to shoot at: he was spoken against by the Scribes and Pharisees, and the greater part of the people of the Jews, and contradicted, as the Messiah, because of his mean appearance among them; his proper deity was denied, his divine sonship was gainsayed; he was contemned in all his offices, kingly, priestly, and prophetic; his works of mercy, both to the bodies and souls of men, his miracles, and the whole series of his life and actions, were traduced as sinful and criminal: this was the contradiction of sinners against himself, which he endured, Heb 12:3 and for which he was set and appointed; and still the contradiction continues, and will, as long as the Gospel is preached.

m T. Bab. Sanhedrin, fol. 33. 1.

Fuente: John Gill’s Exposition of the Entire Bible

Is set for the falling and the rising up of many in Israel ( ). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isa 8:14; Matt 21:42; Matt 21:44; Rom 9:33; 1Pet 2:16) who love darkness rather than light (Joh 3:19), he will be the cause of rising for others (Rom 6:4; Rom 6:9; Eph 2:6). “Judas despairs, Peter repents: one robber blasphemes, the other confesses” (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent.

Spoken against (). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

Fuente: Robertson’s Word Pictures in the New Testament

Them. The parents; the child being separately and specially designated.

Is set [] . The verb means primarily to be laid, and so to lie : hence to be set forth or promulgated, as the law is said to be laid down, and so, appointed or destined, as here.

The fall and rising again (ptwsin kai ajnastasin). For the fall, because he will be a stumbling block to many (Isa 8:14; Mt 21:42, 44; Act 4:11; Rom 9:33; 1Co 1:23). For the rising, because many will be raised up through him to life and glory (Rom 6:4, 9; Eph 2:6). The A. V. predicates the falling and the rising of the same persons : the fall and rising again of many. The Rev., the falling and rising up of many, is ambiguous. The American Revisers give it correctly : the falling and the rising.

Which shall be spoken against [] . The participle is the present; and the expression does not voice a prophecy, but describes an inherent characteristic of the sign : a sign of which it is the character to experience contradiction from the world. In the beginning, as a babe, Jesus experienced this at the hands of Herod; so all through his earthly ministry and on the cross; and so it will be to the end, until he shall have put all enemies under his feet. Compare Heb 12:3. Wyc., a token to whom it shall be gainsaid.

Fuente: Vincent’s Word Studies in the New Testament

1) “And Simeon blessed them,” (kai eulogesen autous Sumeon) “And Simeon blessed them,” prayed for them, Jas 5:16-17. The aged should bless the younger, not be jealous of them, even as Jacob blessed Pharaoh.

2) “And said unto Mary his mother,” (kai eipen pros Mariam ten metera autou) “And he said to Mary his (Jesus’ mother),” who already pondered so many things about the Christ child in her heart, the manner of His conception, the angelic appearance of Gabriel to her, and Joseph, the blessing of Elizabeth, and the testimony of the shepherds at His birth, Luk 2:19.

3) “Behold, this child is set,” (idou houtos keital) “Behold, this one (Jesus) is set,” or lies in waiting, as a stone in a pathway, which may be one of stumbling or one of support, when it protrudes above the water of a stream one must cross.

4) “For the fall and rising again of many in Israel;” (eis ptosin kai anastasin pellon en to Israel) “For a fall and rising again of many in Israel,” or for the failing and rising of many in Israel. As “the corner stone,” or the “stumbling stone, or rock of offense;” He was set for the falling of the Pharisees, the Sadducees, the Herodians, the Nazarenes, and the Gadarenes and for the rising of those who believed in Him, Joh 3:18.

5) “And for a sign which shall be spoken against;” (kai eis semeion antilegomenon) “And for a sign which will be spoken against,” to those in Jerusalem, Isa 8:14; Rom 9:32-33; 1Co 1:23-24; 2Co 2:16; 1Pe 2:7.

The publicans and sinners rose through faith in Him while the Pharisees and Sadducees, and many religious leaders fell violently, rejecting Him, Joh 1:11-12; Mat 21:31-32.

Fuente: Garner-Howes Baptist Commentary

34. And Simeon blessed them If you confine this to Joseph and Mary, there will be no difficulty. But, as Luke appears to include Christ at the same time, it might be asked, What right had Simeon to take upon him the office of blessing Christ? “Without all contradiction,” says Paul, “the less is blessed of the greater,” (Heb 7:7.) Besides, it has the appearance of absurdity, that any mortal man should offer prayers in behalf of the Son of God. I answer: The Apostle does not speak there of every kind of blessing, but only of the priestly blessing: for, in other respects, it is highly proper in men to pray for each other. Now, it is more probable that Simeon blessed them, as a private man and as one of the people, than that he did so in a public character: for, as we have already said, we nowhere read that he was a priest. But there would be no absurdity in saying, that he prayed for the prosperity and advancement of Christ’s kingdom: for in the book of Psalms the Spirit prescribes such a εὐλογία , — a blessing of this nature to all the godly.

“

Blessed is he that cometh in the name of the Lord; we have blessed you in the name of the Lords” (Psa 118:26.)

Lo, this has been set This discourse was, no doubt, directly addressed by Simeon to Mary; but it has a general reference to all the godly. The holy virgin needed this admonition, that she might not (as usually happens) be lifted up by prosperous beginnings, so as to be less prepared for enduring afflictive events. But she needed it on another account, that she might not expect Christ to be received by the people with universal applause, but that her mind, on the contrary, might be fortified by unshaken courage against all hostile attacks. It was the design, at the same time, of the Spirit of God, to lay down a general instruction for all the godly. When they see the world opposing Christ with wicked obstinacy, they must be prepared to meet that opposition, and to contend against it undismayed. The unbelief of the world is—we know it—a great and serious hinderance; but it must be conquered, if we wish to believe in Christ. There never was a state of human society so happily constituted, that the greater part followed Christ. Those who will enlist in the cause of Christ must learn this as one of their earliest lessons, and must “put on” this “armor,” (Eph 6:11,) that they may be steadfast in believing on him.

It was by far the heaviest temptation, that Christ was not acknowledged by his own countrymen, and was even ignominiously rejected by that nation, which boasted that it was the Church of God; and, particularly, that the priests and scribes, who held in their hands the government of the Church, were his most determined enemies. For who would have thought, that he was the King of those, who not only rejected him, but treated him with such contempt and outrage?

We see, then, that a good purpose was served by Simeon’s prediction, that Christ was set for the ruin of many in Israel The meaning is, that he was divinely appointed to cast down and destroy many. But it must be observed, that the ruin of unbelievers results from their striking against him. This is immediately afterwards expressed, when Simeon says that Christ is a sign, which is spoken against Because unbelievers are rebels against Christ, they clash themselves against him, and hence comes their ruin This metaphor is taken from a mark shot at by archers, (200) as if Simeon had said, Hence we perceive the malice of men, and even the depravity of the whole human race, that all, as if they had made a conspiracy, rise in murmurs and rebellion against the Son of God. The world would not display such harmony in opposing the Gospel, if there were not a natural enmity between the Son of God and those men. The ambition or fury of the enemies of the Gospel carries them in various directions, faction splits them into various sects, and a wide variety of superstitions distinguishes idolaters from each other. But while they thus differ among themselves, they all agree in this, to oppose the Son of God. It has been justly observed, that the opposition everywhere made to Christ is too plain an evidence of human depravity. That the world should thus rise against its Creator is a monstrous sight. But Scripture predicted that this would happen, and the reason is very apparent, that men who have once been alienated from God by sin, always fly from him. Instances of this kind, therefore, ought not to take us by surprise; but, on the contrary, our faith, provided with this armor, ought to be prepared to fight with the contradiction of the world.

As God has now gathered an Israel to himself from the whole world, and there is no longer a distinction between the Jew and the Greek, the same thing must now happen as, we learn, happened before. Isaiah had said of his own age,

“

The Lord will be for a stone of stumbling, and for a rock of offense, to both the houses of Israel,” (Isa 8:14.)

From that time, the Jews hardly ever ceased to dash themselves against God, but the rudest shock was against Christ. The same madness is now imitated by those who call themselves Christians; and even those, who lay haughty claims to the first rank in the Church, frequently employ all the power which they possess in oppressing Christ. But let us remember, all that they gain is, to be at length crushed and “ broken in pieces,” (Isa 8:9.)

Under the word ruin the Spirit denounces the punishment of unbelievers, and thus warns us to keep at the greatest possible distance from them; lest, by associating with them, we become involved in the same destruction. And Christ is not the less worthy of esteem, because, when he appears, many are ruined: for the “savor” of the Gospel is not less “sweet” and delightful to God, (2Co 2:15,) though it is destructive to the ungodly world. Does any one inquire, how Christ occasions the ruin of unbelievers, who without him were already lost? The reply is easy. Those who voluntarily deprive themselves of the salvation which God has offered to them, perish twice. Ruin implies the double punishment which awaits all unbelievers, after that they have knowingly and wilfully opposed the Son of God.

And for the resurrection This consolation is presented as a contrast with the former clause, to make it less painful to our feelings: for, if nothing else were added, it would be melancholy to hear, that Christ is “ a stone of stumbling,” which will break and crush, by its hardness, a great part of men. Scripture therefore reminds us of his office, which is entirely different: for the salvation of men, which is founded on it, is secure; as Isaiah also says, “ Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread; and he shall be for a sanctuary,” or fortress of defense, (Isa 8:13.) And Peter speaks more clearly:

“

To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also, as lively stones, are built up a spiritual house. Wherefore also it is contained in Scripture, Behold, I lay in Zion the head-stone of the corner, elect, precious, and he that believeth in him shall not be confounded. Unto you, therefore, which believe, he is precious: but unto them who are disobedient, the stone which the builders disallowed, the same is made the head of the corner,” (1Pe 2:4; Isa 28:16.)

That we may not be terrified by the designation bestowed on Christ, “a stone of stumbling,” let it be instantly recollected, on the other hand, that he is likewise called the “corner-stone,” on which rests the salvation of all the godly. (201)

Let it be also taken into account, that the former is accidental, while the latter is properly and strictly his office. Besides, it deserves our notice, that Christ is not only called the support, but the resurrection of the godly: for the condition of men is not one in which it is safe for them to remain. They must rise from death, before they begin to live.

(200) “ Ceste facon de parler contient une metaphore prise des arbalestiers, ou autres qui visent au blanc.” — “This way of speaking contains a metaphor, taken from archers, or others who aim at a mark.”

(201) “ La maitresse Pierre du coin, sur laquelle est fonde le salut de tous les enfans de Dieu.” — “The head-stone of the corner, on which is founded the salvation of all the children of God.”

Fuente: Calvin’s Complete Commentary

(34) This child is set for the fall and rising again.The words start from the thought of Isa. 8:14-15. The Christ is seen by Simeon as the stone on which some fall and are bruised (Luk. 20:18), while others plant their feet upon it and rise to a higher life. Primarily the clause speaks of the contrast between the two classes; but there is nothing to exclude the thought that some may first fall, and then, though sorely bruised, may rise again. (Comp. Rom. 11:11.)

For a sign which shall be spoken against.Better, a sign that is spoken against. In the choice of the phrase, we have again an echo from Isaiah (Isa. 7:14). The child Immanuel was to be Himself a sign, even as Isaiah and his children were (Isa. 8:18), but the sign was not to win acceptance. He was to endure the contradiction of sinners (Heb. 12:3). There is probably a reference also to the words of Jehovah (Isa. 65:2) stretching forth his hands to a gainsaying people. The whole history of our Lords ministryone might almost say, of His whole after-work in the history of Christendomis more or less the record of the fulfilment of Simeons prediction.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

34. Unto Mary Simeon blesses both, but he addresses Mary. He recognizes that she and not the husband is the parent.

Is set for the fall and rising again Is set should rather be rendered is laid or lies. It is a metaphor drawn from a stone over which some are seen stumbling and falling, others seen rising. So this child is the test by which men shall stand or fall. The phrase rising again is better translated uprising. It does not mean that those who rise are those who have fallen. Christ is the test, by faith in whom men shall rise or fall by unbelief. The Jewish nation fell; the apostles, the primitive Church, the believing Gentiles rose.

A sign A sign which indicated God’s will to men, yet a mark at which calumny should aim its shafts.

Fuente: Whedon’s Commentary on the Old and New Testaments

Luk 2:34-35. Behold, this child is set for the fall, &c. In this prediction Simeon was directed to use a metaphor, corresponding to that found in Isa 8:14; Isa 28:16 which passages St. Paul has joined in one citation, and applied to the Messiah, Rom 9:33. Beheld I lay in Zion a stumbling-stone, and a rock of offence; and whosoever believeth on him shall not be ashamed. In allusion to this metaphor, Simeon, holding up the child in his arms, cried, Behold, He is set for the fall and rising again of many in Israel. This is the stumbling-stone and rock of offence, which God hath long ago foretold he will lay in Sion, and by whom many in Israel shall fall;for they shall reject him on account of the meanness of his birth and fortune: at the same time, this is a stone set for the rising again of many in Israel; because, those who are fallen may raise themselves up by leaning upon it; that is, receiving in faith and obeying him and his religion; or as the apostle has expressed it, Whosoever believeth on him shall not be ashamed. Simeon adds, for a sign which shall be spoken against; ; that is “for a mark to be shot at,”the butt of the malice of wicked men. The phrase finely intimates the deliberate and hellish artifice with which the character and person of Christ were assaulted, while he endured the contradiction of sinners against himself. In these words, which he addressed to Mary, he foretold the reception which her Son was to meet with from his countrymen, he added, Luk 2:35. Yea, a sword,[, a javelin, a dart; properly a Thracian javelin] shall pierce through thine own soul also. This seems to be a beautiful allusion to the preceding figure; as if it had been told the holy mother, that the darts levelled at her Son, should be reflected from his breast to her’s in such a manner, as to wound her very heart. Whether it be rendered sword or dart, it must undoubtedly refer to the part which the blessed virgin took in all the reproaches and persecutions which Jesus met with: but never was it so signally fulfilled, as when she stood by the cross, and saw him at once most scornfully insulted, and cruelly murdered. See Joh 19:25. It is added, that the thoughts of many hearts may be revealed: that is to say, “All these things are ordered, by the Providence of God, that the dispositions of men, whether good or bad, may be made to appear.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 2:34 . ] the parents, Luk 2:33 .

After he has blessed them (has in prayer promised them God’s grace and salvation), he again specially addresses the mother , whose marvellous relation to the new-born infant he has, according to Luke, recognised .

] He is placed there , i.e. He has the destination , see on Phi 1:16 .

. . .] designates, in reference to Isa 8:14 (comp. Mat 21:22 ; Mat 21:44 ; Act 4:11 ; Rom 9:33 ; 1Pe 2:6 ), the moral judgment (Joh 3:19 ff.), which is to set in by means of the appearance and the ministry of the Messiah. According to divine decree many must take offence at Him and fall namely, through unbelief into obduracy and moral ruin; many others must arise , inasmuch as they raise themselves namely, through faith in Him to true spiritual life. The fulfilment of both is abundantly attested in the evangelic history; as, for example, in the case of the Pharisees and scribes the falling , in that of the publicans and sinners the rising , in that of Paul both ; comp. Rom 11:11 ff.

.] What was previously affirmed was His destination for others ; now follows the special personal experience, which is destined for Him. His manifestation is to be a sign , a marvellous token (signal) of the divine counsel, which experiences contradiction from the world (see on Rom 10:21 ). The fulfilment of this prediction attained its culmination in the crucifixion; hence Luk 2:35 . Comp. Heb 12:3 . But it continues onward even to the last day, 1Co 15:25 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1478
THE ENDS AND EFFECTS OF CHRISTS EXHIBITION TO THE WOULD

Luk 2:34-35. 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 ways of God are deep and unsearchable. The richest displays of his love have been often accompanied with the heaviest afflictions. The honour bestowed on Paul was the forerunner of great sufferings. Thus the Virgins distinguished privilege of bringing the Son of God into the world was a prelude to the severest anguish to her soul. Even the gift of the Messiah himself, while it saves some, is the occasion of a more dreadful condemnation to others. It was foretold, that, as this was one end, so it would also be an effect, of Christs mission.

The remote ends of Christs exhibition to the world

God has on the whole consulted his creatures good as well as his own glory; but he will not effect the happiness of every individual.

The fall of many was one end of Christs coming

[His appearance was contrary to the carnal expectations of the Jews. Hence he became a stumbling-block to almost the whole nation. It had been plainly foretold that he should be so [Note: Isa 8:14-15.]. This prophecy is frequently quoted by the inspired writers [Note: 1Co 1:23. 1Pe 2:8.]. Our Lord himself expressly refers to it [Note: Mat 21:42; Mat 21:44.]. He elsewhere confirms the declaration contained in it [Note: Joh 9:39.].]

The coming of Christ actually produced this effect
[Many took offence at him [Note: At his low parentage, his mean appearance, his sublime doctrines, his high pretensions, &c.]. Thus they became more wicked than they would otherwise have been [Note: Joh 15:22.]. Thus also they perished with a more aggravated condemnation [Note: Mat 11:22.].]

But this was by no means the chief end.
The rising of many was another end of Christs coming

[Jews and Gentiles were in a most deplorable condition: they were guilty, helpless, hopeless. From this state Christ came to raise them. This also was a subject of prophecy [Note: Isa 8:14.]; and our Lord often declares that this was the end of his coming [Note: Luk 19:10. Joh 10:10.]: hence he calls himself the resurrection and the life [Note: Joh 11:25.].]

And his coming produced this effect also
[Few believed on him before his death: but myriads were raised by him soon after. They rose from a death in sin to a life of holiness. This effect is still carrying on in the world. Many from their own experience can say with Hannah [Note: 1Sa 2:8.]]

These ends, however, were more remote.

II.

The more immediate end

The minds of men in reference to God were very little known: neither ceremonial nor moral duties could fully discover their state; but he came to make it clear how every one was affected towards God.
In order to this he was a mark or butt of contradiction [Note: .]

[No man ever met with so much contradiction as he [Note: Heb 12:3.]. He was contradicted by all persons [Note: Scribes, Pharisees, lawyers, Herodians.], on all occasions [Note: In all that he taught about his person, work, and offices, and in all he did, in working miracles, &c.], in the most virulent manner [Note: They came to catch, ensnare, and provoke him.], in spite of the clearest evidence [Note: They would rather ascribe his miracles to Beelzebub, and his doctrines to madness, impiety, and inspiration of the devil.], and in the most solemn seasons [Note: Even on the cross itself.] This was frequently as a sword in Marys breast.]

By his becoming such a mark, the thoughts of mens hearts were discovered
[The Pharisees wished to be thought righteous; the Scribes, the free-thinkers of the day, pleaded for candour; the Herodians professed indifference for all religion: yet they all combined against Christ. Thus they shewed what was in their hearts.]
The preaching of Christ still makes the same discovery
[Christ is still a butt of contradiction in the world. Before his Gospel is preached, all seem to be agreed; but when he is set forth, discord and division ensue [Note: Mat 10:34-36.]: then the externally righteous people shew their enmity; then the indifferent discover the same readiness to persecute. On the other hand the humility of others appears: many publicans and harlots gladly embrace the truth, and many believers manifest a willingness to die for Christ.]

By way of improvement we may inquire,
1.

What self-knowledge have we gained from the preaching of Christ?

[He has been often set forth crucified before our eyes. This must in a measure have revealed our thoughts to us. What discoveries then has it made [Note: Has it shewn us our natural pride and self-righteousness, our self-sufficiency and self-dependence, our light thoughts of sin, our ingratitude, our unbelief, our enmity against God and his Christ? If it have not taught us these humiliating lessons, we have learned nothing yet to any good purpose.]? Let us take the Gospel as a light with which to search our hearts. Let us beg of God to illumine our minds by his Holy Spirit.]

What effect has the preaching of Christ produced on our lives?

[We must either rise or fall by means of the Gospel. Are we then risen with Christ to a new and heavenly life? or are we filled with prejudice against his Church and people? Let us tremble lest be prove a rock of offence to us. If we rise with him now to a life of holiness, he will raise us ere long to a life of glory.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

34 And Simeon blessed them, and 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;

Ver. 34. For the fall, &c. ] Being reorum scopulus, piorum rupes.

And for a sign, &c. ] For a butt mark, against whom his enemies shall shoot the shafts of their gainsayings; like as at the sack of Constantinople, the image of the crucifix was taken down by the Turks, and a Turk’s cap put upon the head thereof, and so set up, and shot at with their arrows, calling it the God of the Christians.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

34. ] , is appointed for see reff.: not (Meyer) ‘ lies here, in my arms .’

, as a stone of stumbling and rock of offence (Isa 8:14 ; Rom 9:33 ), at which they should fall through unbelief.

., rising up in the sense of ch. Luk 1:52 by faith and holiness; or, the and . may refer to the same persons; as it is said by our Lord, ‘He that humbleth himself shall be exalted.’ I prefer this last interpretation, as cohering best with the next verse: see note on it.

Fuente: Henry Alford’s Greek Testament

Luk 2:34 . : “the less is blessed of the better”. Age, however humble, may bless youth. Jacob blessed Pharaoh. , is appointed , etc.: generally, this child will influence His time in a decided manner, and to opposite effects, and with painful consequences to Himself; a forecast not necessarily beyond prophetic ken, based on insight into the career of epoch-making men. It is so more or less always. The blessing of being father or mother of such a child is great, but not unmixed with sorrow.

Fuente: The Expositors Greek Testament by Robertson

set = destined.

for. Greek. eis. App-104. Not the same word as in verses: Luk 2:10, Luk 2:11, Luk 2:20, Luk 10:27, Luk 10:30.

fall :i.e. a stumbling = block. See Isa 8:14, and compare Mat 21:42, Mat 21:44. Act 4:11. Rom 9:33. 1Co 1:23.

rising again = rising up. Mat 11:5. App-178. spoken against. See Act 28:22. Not a prophecy, but describing its character.

Fuente: Companion Bible Notes, Appendices and Graphics

34.] , is appointed for-see reff.: not (Meyer) lies here, in my arms.

, as a stone of stumbling and rock of offence (Isa 8:14; Rom 9:33), at which they should fall through unbelief.

., rising up-in the sense of ch. Luk 1:52-by faith and holiness; or, the and . may refer to the same persons; as it is said by our Lord, He that humbleth himself shall be exalted. I prefer this last interpretation, as cohering best with the next verse: see note on it.

Fuente: The Greek Testament

Luk 2:34. , blessed) , bidding them farewell with a blessing, after he had seen their pious wonder.-, them) Joseph and Mary: not Jesus Himself: see Heb 7:7.-, he said) His faithful prediction of coming adversities succeeds to their joyful admiration [wonder], and acts as an antidote to the abuse of it.- , to Mary) rather than to Joseph, of whom the last mention occurs in Luk 2:51; see note there. [He is therefore supposed, with probability, to have died before Jesus reached His thirtieth year.-V. g.]-, He [This child]) concerning Whom thou dost wonder that such things are spoken.-) He, who is lying [alluding to which is used; Engl. Vers. loses this point, is set] in my arms; He is set (laid as in a building), as a precious stone, for the fall and rising again. It is to be observed, that these things were not foretold in the prediction of the angel, Luk 2:10-11, ch. Luk 1:30-31, but were added by a holy man. It was the province of the angel only , to bring good tidings.- , and the rising again) And here ought not to be taken as a mere disjunctive: comp. 2Co 2:15; for many of those same persons who fall rise up again also. Rom 11:11-12. He Himself is the resurrection, as He Himself is the sign.-, of many) So Luk 2:35.- , a sign, which is [about to be] spoken against) A striking Oxymoron. Signs in other cases do away with all contradiction: but this sign shall be an object of contradiction, although, considered in itself, it is an evident sign to faith; Isa 55:13, LXX. For in the very fact that He is a light, He is conspicuous and signalized [insignis, in reference to signum, which is its derivation]. It will be a great spectacle. The mutual contradictions of believers and unbelievers, with respect to Jesus, as also the thoughts, Luk 2:35, of unbelievers against Jesus, are chiefly recorded by John, ch. 5 and following chapters. They contradicted Him in words and acts; Heb 12:3. It was not yet the seasonable time, that His passion, cross, and death should be more expressly predicted. When Jesus is being for the first time presented in the temple, adversities are declared as awaiting Him. When He was for the last time in the temple, He Himself spake words not unlike those of Simeon; Mat 23:37.

Fuente: Gnomon of the New Testament

A Touchstone of Character

Behold, this child is set for the falling and rising up of many in Israel; and for a sign which is spoken against; yea and a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed.Luk 2:34-35.

1. There are choice spirits selected by God, when the times are changing, to stand upon the ridge between two worlds, and to unite in themselves, so to speak, the best promise of the age that is passing by and the first gladness of the age that is coming. Now Simeon the Prophet was one of these men. It was his proud privilege to see the ancient prophecies fulfilled. It was his pathetic privilege to bid the new era welcome, and then himself to depart in peace. He saw the morning clouds crimsoning, and he told his generation what he saw. It was not given him to see the glorious noontide. But for one sublime moment he stood upon the mountain top. And it is well for us, even in this wise age, to know something of what he saw.

Simeon, bravely patient, outlasts the time of silence: while the winds of God blow where they list, and gently stir the surface of his soul, breathing deep to sources of emotion, springs of thought, centres of will, and faculties of being, which all receptive and expectant wait for impulses of life, co-operant with the touch of the Divine. Intuition waits on growing consciousness: things seen afar become defined in detail: thought expands, impression greatens into form and shape: the Christ hath come, the morning breathes, the shadows flee away. Thus there comes a day when he is led under the impulse of the Holy Ghost into the Sanctuary of God. There he sees, he feels, he holds the Christ in likeness of an infant come, the Babe of Bethlehem. He bows before the Vision of the Lord: joyous yet awed he sings of Glory and of Light, Salvation for the World and Israels Hope enthroned. And so he saw not death but Christ: and holding Him passed into Life, and felt within his soul the waters rise which satisfy, and fail us not but spring eternally.1 [Note: A. Daintree, Studies in Hope, 76.]

The first pastor of CraigdamRev. William Brown, ordained in 1752was enough to give character to any church. His grandson, Principal Brown, remembers an old man describing a service conducted by the first minister of Craigdam at Knock, near Portsoy. One thing in the sermon which came to him and was indelibly imprinted upon his memory was the vivid and fervid way in which the preacher used the historical incident of Simeon holding the child Jesus in his arms:There did not appear to be much in the old mans arms, and yet the salvation of the world was dependent upon what was thereall was wrapt up in that Jesus held by Simeon. Then, holding out his own arms as if embracing that which Simeon esteemed to be so precious, Mr. Brown with tearful urgency of voice cried to the people assembledHave you, my freens, taken a grip o Jesus?1 [Note: J. Stark, The Lights of the North, 288.]

Simeon the just and the devout,

Who frequent in the fane

Had for the Saviour waited long,

But waited still in vain,

Came Heaven-directed at the hour

When Mary held her Son;

He stretched forth his aged arms,

While tears of gladness run:

With holy joy upon his face

The good old father smiled,

While fondly in his witherd arms

He claspd the promised Child.

And then he lifted up to Heaven

An earnest asking eye;

My joy is full, my hour is come;

Lord, let Thy servant die.

At last my arms embrace my Lord;

Now let their vigour cease;

At last my eyes my Saviour see,

Now let them close in peace!

The Star and Glory of the land

Hath now begun to shine;

The morning that shall gild the globe

Breaks on these eyes of mine!2 [Note: Michael Bruce.]

2. Simeon looked far into the future, and saw the final goal of Christs mission. He regarded Christs coming as a light to lighten the Gentiles, and the consolation and glory of Israel. But he also foresaw its nearer and more immediate effects. This Child, he says, who is to be the light of the Gentiles and the glory of Israel is also to be as a rock over which many will fall and on which many will rise, a signal for strife and gainsaying, a sword piercing and dividing the very soul, even where the soul is purest, and a touchstone revealing the inward thoughts of many hearts and showing how evil they are. Now, large as the contradiction looks between these two conceptions of the immediate and the ultimate results of Christs influence on the world, is there any real contradiction between them? For if the Light is to shine into a dark world, or a dark heart, it must struggle with and disperse; the darkness before it can shed order and fruitfulness and gladness into it. In such a world as this there can be no victory without conflict, no achievement without strenuous effort, no joy without pain, no perfection except through suffering.

An Appointed Test

This child is set for the falling and rising up of many in Israel.

The expression is figurative and suggests to our minds a stone or step in a mans pathway, which becomes to him, according; as he treats it, either a stumbling-block over which he falls, or a means of elevation by which he rises to a higher plane, and which is so placed before him that he cannot avoid it.

1. Jesus Christ is thus inevitable. He is obtrusive. He is there. He forces Himself upon our attention as every universal fact and law must. He is set as fixedly in the firmament of our spiritual and moral life as the sun is set in the heavens. He rides into every world of human interest and concern just as gloriously as the sun comes over the mountains at the break of day. You tell me you know nothing at all about astronomical law. You believe what wise men tell you about the stately march of the seasons and the procession of the planets in regular orbit, and you disavow any knowledge of the inner mysteries of science. In your knowledge or ignorance you accept the fact you cannot alter, the fact that this world owes light and heat and colour and beauty to the sun which God has set to rule our day and night. Jesus Christ is as obtrusive and fixed a fact.

God prepared Him: pre-arranged, fore-ordained, and took steps beforehand for His coming; made ready the way before Him by His Law and by His prophets, by a gradual education of the world to desire Him and to find its need of Him; and at last brought Him into it before the facein the sightof all the peoples, of all the races and nations of mankind, so as to be as much a light to lighten the Gentilesa light (more literally) unto the unveiling of the Gentiles; that is, for the purpose of taking off from the Gentiles that veil of which Isaiah speaks as spread over all nations, the veil of indifference and blindness and hardness of heartas the glory of Gods own people Israel. The eye of the faithful old man was opened to see beyond the confines of his own nation; to embrace in one glance all the kingdoms of the earth in all time and in every place; and to declare that to each and to all Christ comescomes to take off from them the veil of sin; and to fulfil at last the glorious prediction, All flesh shall see the salvation of God.

Freeman, the historian, in speaking about the fall of the Roman Empire and the overturning of the throne of Csar Augustus by the triumph of Christianity, finds in that event something which he calls more miraculous even than the resurrection of Christ. And certainly it was an extraordinary triumph. Within eighty years of the day Jesus was put to death as a common malefactor, a governor of one of the Provinces of the Roman Empire writes to his Imperial master, and asks, What in the world am I to do? People are deserting the pagan temple, and are gathering in illegal conventicles to worship somebody who, it was always understood, had a name of infamyone Christus who had been put to an ignominious death years before. Would you believe that before another three hundred years had passed, sitting in the seat of Csar was a Christian Emperor, and surrounding him a body-guard of Christian stalwarts, men bearing the stigma of Jesus, for they had been tortured and mutilated for their faith. Before another hundred years had gone, the throne had vanished altogether, and in the seat of Csar there sat one, and there still sits one, whose only right to be there is that he claims to be there as the Vicar and Vicegerent of Jesus Christ. That was the historic triumph in the early ages. It is a triumph that is repeated every day. Through storm and earthquake and eclipse, through the coming and the going of the generations of men, through the founding and the overturning of Empires, through the migrations of the peoples, Jesus Christ moves steadily on.1 [Note: A. Connell.]

2. Christs influence on men corresponds to their attitude towards Him. This is only to say that the spiritual world is not ruled mechanically. If Christ had come from heaven as a resistless influence for good, so that men could not but be bettered by Him, the result would have been mechanicaljust as mechanical as anything which is set going by steam-power or by water-power. And yet, even in vegetable or brute nature, some conditions are requisite if physical reinforcements of vital power are to be of real use. The sun and the rain can do little for the sickly or withered tree. The greenest pasturage cannot tempt the dying hind. There must be an existing capacity for being nourished, in the tree and in the animal, if there is to be improvement. Much more does this law obtain in the spiritual world. For, being a spirit, man is free; he can accept or reject even the highest gifts of God. He is never coerced into excellence, any more than he is coerced into wickedness; he is, in the highest sense, master of his destiny. The truth and grace of God act upon him with good results only so far as he is willing that they should do so. God has made man free. He does not withdraw this prerogative of freedom, even when it is used against Himself; and the exercise of this freedom by man to accept or reject even his own highest good, explains the different results of Christs coming in different souls.

A departure from the perfect will of God was an absolute necessity if God wished to make a perfect or a good race of men. It is true God could have made men who would have had no choice but to serve Him, whose love would have been the result of law, whose worship a necessity of their condition; but would you care for a man who was made to love you, compelled to serve you? How then could God be satisfied with service that would not even satisfy the wants of our human nature? If love is to be real love, service real service, it must be voluntary and spontaneous; men must be free to give or withhold it. Now even Omnipotence cannot reconcile two absolutely antagonistic thin. It is past even the power of God to let a man have free will and yet not have it, to make men free and yet slaves; and if God gave men free will, then in the long run it was a dead certainty that some one so endowed would put up his own self-will again the will of his Father and exercise the gift which might make him worthy to be a son of God in a way that would drag him down to be impure and evil.1 [Note: Quintin Hogg: A Biography, 309.]

A Signal for Contradiction

A sign which is spoken against.

A sign is a signal. In the Scripture use, it denotes something or some one pointing to God; to Gods being, and to Gods working. Thus a miracle is a sign. It points to God. It says, God is at work: this hath God spoken, for this hath God done. And thus Christ Himself is a sign. He came upon earth to point to God. He came to say by His words, and by His works, and by His character, and by His sufferings, Behold your God! But the sign, like every other, may be, and commonly is, gainsaid spoken against. For one who accepts itfor one who, because Christ, sees and believes in and lives for Godmany cavil; many reject and many neglect the Gospel. This has been so always, by most of all, when He was Himself amongst men. Then indeed gainsaying ran into open violence; and the Son of Man, despise and rejected of men, was at last given up into the hands of wicke men, to suffer death upon a cross of anguish and infamy.

1. Jesus roused the bitterest opposition of those whose falsit He exposed. Do you think it likely that Pharisaism and Jewis intolerance, the pagan gods and the thousands whose living depended on idolatrous worship, or the existing schools of thought the Stoics and Epicureans, liked being pushed out of the way A vast amount of interested selfishness and of honest conservatism necessarily opposed Christfought and died to keep Him out Compare Jesus washing His disciples feet with the mood Tiberius surrounded by an army of informers and abandoned to vile debauchery, and think what must inevitably happen before Christ is received as the King of Rome. Call to mind the amphitheatres of the Roman Empire, the hosts of slaves, and think what changes must take place before the cross could be elevated as the divinest of symbols. Read the description of the immorality then common, not in the lines of indignant satirists but in the admitted antecedents of the people who formed the first converts to Christianity, and think what changes in public opinion, what open collisions between classes, what terrible inner struggles in the individual soul, must needs occur before one soul could turn to Him who puts duty for pleasure, self-control for indulgence, self-surrender for self-gratification; who tells each one of us that we must die to live, die to our lusts, die to our tempers, die to our self-importance, die to the flattering idea of our own righteousness and goodness.

There came a man, whence, none could tell,

Bearing a touchstone in his hand;

And tested all things in the land,

By its unerring spell.

And lo, what sudden changes smote

The fair to foul, the foul to fair!

Purple nor ermine did he spare

Nor scorn the dusty coat.

Of heirloom jewels prized so much

Many were changed to chips and clods,

And even statues of the gods

Crumbled beneath its touch.

Then angrily the people cried,

The loss outweighs the profit far,

Our goods suffice us as they are,

We will not have them tried.

And since they could not so avail

To check his unrelenting quest

They seized him saying, Let him test

How real is our jail.

But though they slew him with a sword

And in a fire his touchstone burned,

Its doings could not be oerturned,

Its undoings restored.

2. He offered Himself as a Saviour under an aspect incredible and offensive. He demanded an utter renunciation of human righteousness; He asked them to give their whole confidence to One who should die in weakness and agony upon the shameful tree.

For nearly three centuries, of course with varying intensity, the name of Jesus of Nazareth and His followers was a name of shame, hateful and despised. Not only among the Roman idolaters was the Name spoken against with intense bitterness (see the expressions used by men like Tacitus, Suetonius, and Pliny), but also among His own nation, the Jews, was Jesus known as the Deceiver, that Man, the Hung. These were common expressions used in the great Rabbinical schools which flourished in the early days of Christianity. How different is it all now!

Where can we find a name so holy as that we may surrender our whole souls to it, before which obedience, reverence without measure, intense humility, most unreserved adoration may all be fully rendered? was the earnest inquiry of his whole nature, intellectual and moral no less than religious. And the answer to it in like manner expressed what he endeavoured to make the rule of his own personal conduct, and the centre of all his moral and religious convictions: One name there is, and one alone, one alone in heaven and earthnot truth, not justice, not benevolence, not Christs mother, not His holiest servants, not His blessed sacraments, nor His very mystical body the Church, but Himself only who died for us and rose again, Jesus Christ, both God and man.1 [Note: A. P. Stanley, Life and Correspondence of Thomas Arnold, i. 34.]

III

A Sword in the Soul

Yea and a sword shall pierce through thine own soul.

1. Simeon saw that the work of salvation would in some mysterious way be the work of a warrior, and that the same sword as wounded Him would pierce the heart of His mother also. This vision of a coming battle did not lessen his faith in victory, but it moved him to speak of things which were not in the salutation of the angel to Mary, or in the song which the shepherds heard by night. Jesus is the prepared Saviour, and will finish the work given Him to do; but He will not be welcomed by all Israel. He will not fail nor be discouraged, but He must first suffer many things and be despised and rejected of men. Mary is highly favoured among women, and all generations will call her blessed, but the highest favour she will receive is to be a partaker in the anguish of her Son. The greatness of her privilege, and the exaltation of her hopes are the measure of her future dismay, while her Son advances to His goal through contradiction and death. Yea and a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed.

In the huge temple, deckd by Herods pride,

Who fain would bribe a God he neer believed,

Kneels a meek woman, that hath once conceived,

Tho she was never like an earthly bride.

And yet the stainless would be purified,

And wash away the stain that yet was none,

And for the birth of her immaculate Son

With the stern rigour of the law complied:

The duty paid received its due reward

When Simeon blessd the Baby on her arm;

And though he plainly told her that a sword

Must pierce her soul, she felt no weak alarm,

For that for which a Prophet thankd the Lord

Once to have seen, could never end in harm.1 [Note: Hartley Coleridge.]

2. Must not the prediction that a sword would pierce through her soul also be a reminder that her unique position as the mother of the Saviour did not exempt her from the probation through which all had to pass who listened to the teaching and beheld the mighty works of her Son? But the commentators, with a unanimity which is unusual, resort to another interpretation. From Origen to Sir William Ramsay, they bid us find in the simile of the sword a picture of the sufferings which the career of the Christ would of necessity entail upon His mother. There is more difference of opinion when the attempt is made to determine the special nature of the sufferings which are foretold, the particular incident of her career to which the words apply. Some, with reason, as it would seem, leave the reference vague and undefined. The Christ was a great Reformer. He was the leader of a religious revolution. He was therefore certain to meet with fierce opposition from the votaries of the ancient traditions and the ancient faith. He was a sign which would be spoken against. His life would inevitably be one of sorrow; and, with every anguish of her Son, the mothers heart would be torn. Others becoming a little more precise, would have us think of some unknown eclipse of faith, by which the Virgins confidence in the Divine mission of her Son was clouded. Epiphanius, with no less imagination, will have it that Simeon foresees her martyrdom. But the dominant view, stereotyped in the words of one of the few Sequences which still remain in the Roman Missal, finds in the mention of the sword piercing her soul an allusion to the agony of the Mother as she watched her Divine Son hanging upon the cross, and dying the malefactors death

Stabat Mater dolorosa

Juxta crucem lacrimosa,

Qua pendebat Filius,

Cuius animam gementem

Contristantem et dolentem

Pertransiuit gladius.

3. The higher the privilege, the deeper will be the wound. The nearer to Christ, the nearer, from the very first, to the sword. The more real her title to be the Blessed among women, the more real the anguish which would crush her spirit as she awoke to the cross which was to be the crown of His mission. The more genuine the love which treasured up the angels song as she kept all these things, and pondered them in her heart, the more intense the disappointment which sought him sorrowing, not once, but again and again, and failed to find Him in His true being till Calvary and the opened sepulchre have made all things plain.

Those who have seen Holman Hunts Shadow of the Cross, will remember how Mary is employed when she gets the first awful premonition of what her Childs fate is to be. She is engagedso the painter fancies herlooking into a coffer, where the gifts of the wise men are preserved, feasting her eyes on the beautiful crowns and bracelets and jewels, so prophetic, as she thinks, of what her Sons after-destiny is to be. And then she turns, and what a contrast! There, in shadow on the wall, imprinted by the western light, she sees her Son stretched on a cross! What a sight for a mother to see! As she looks, the solemn, mysterious words of Simeon flash through her heart, Yea and a sword shall pierce through thine own soul. Against that awful destiny her mothers heart rises up in arms, and it was, I believe, this love, this misguided love, that led her to seek to keep back her Child from His mission, and point Him into a path of glory, not of shame; of royalty, not of sacrifice; of a crown, not of a cross.1 [Note: W. M. Mackay, Bible Types of Modern Women, 325.]

O Holy Mother, pierced with awful grief,

Oppressed with agonizing, nameless fears,

Beyond all human power of relief

Are these thy tears.

Thy tender, spotless, holy Babe lies there

Is He unconscious of thine agony?

Doth He not even now thy burden share,

Thy sorrow see?

His Body sleeps; but ah! that sacred Heart

Is to His loved ones anguish still awake;

He only consolation can impart

To hearts that break.

The holy Babe awakes! In mute surprise

(As He would sayMine hour is not yet come);

He gazes in His blessed Mothers eyes

In pity dumb.

And once again her heart doth magnify

Rejoicingly, her Saviour and her Lord:

Yea! een before her tearful cheeks are dry

Is He adored!

Almighty Father, Thou hast veiled our sight,

The future Thou hast hidden from our eyes,

Great is Thy mercy! Lead us in Thy light

To willing sacrifice!2 [Note: M. Hitchin-Kemp, The Ideal of Sympathy, 19.]

4. The pierced soul is at length healed. That is the thought Titian so beautifully renders in his glorious Assumption of the Madonna in the great Venetian Gallery. The framework of the picture is but legend; its truth is eternal. It depicts the soul of Mary as it passes, after lifes sorrows, into the presence of God. The artist has painted her upturned face as it first catches sight of her Lord. It is a face of exquisite sweetness and beauty. And it is the face of the first Mary, the Mary of the Magnificat. Perfect faith is there, perfect joy, unsullied gladness. The piercing of the sword is now for ever past. But what most of all shines out from it is its sweet adoring lovethe love no more of a mother for her child, but of a ransomed soul for its Saviour. The lips, as they open in rapture, seem to be framing the words sung long ago, but now uttered with a deeper, richer melody than was possible to her then: My spirit doth rejoice in God my Saviour.

O Lady Mary, thy bright crown

Is no mere crown of majesty;

For with the reflex of His own

Resplendent thorns Christ circled thee.

The red rose of this passion tide

Doth take a deeper hue from thee,

In the five Wounds of Jesus dyed,

And in Thy bleeding thoughts, Mary.

The soldier struck a triple stroke

That smote thy Jesus on the tree;

He broke the Heart of hearts, and broke

The Saints and Mothers hearts in thee.

Thy Son went up the Angels ways,

His passion ended; but, ah me!

Thou foundst the road of further days

A longer way of Calvary.

On the hard cross of hopes deferred

Thou hungst in loving agony,

Until the mortal dreaded word,

Which chills our mirth, spake mirth to thee.

The Angel Death from this cold tomb

Of life did roll the stone away;

And He thou barest in thy womb

Caught thee at last into the day

Before the living throne of whom

The lights of heaven burning pray.1 [Note: Francis Thompson.]

A Revelation of the Heart

That thoughts out of many hearts may be revealed.

1. Mens inner life cannot be hid in Christs presence. By their treatment of Christ Himself, men will show what they are. The veil will be stripped off themsuch is the figureby their own language and their own conduct towards Christ. By their estimate of His character, by their appreciation or disparagement of His holy life and mighty works and Divine doctrineby their acceptance or rejection of Him whose appeal was ever to the conscience of man, as in the sight of a heart-searching Godmen will disclose their true disposition; will show whether they love the world, whether they echo its lying voice, whether they desire darkness lest their deeds should be reproved, or whether, on the, other hand, they are brave to see, and bold to confess the truth, whether they have an ear to hear the voice of God, and a will to follow Him whithersoever He goeth.

The artist Rossetti has a picture in the foreground of which is a modest Oriental house, Jesus sitting in its room, His face just visible through a window. Along the street in which it stands is merrily hurrying that other Mary. I mean the Magdalene. She is arrayed in loosely-flowing garments, and her hair hangs dishevelled about her shoulders. With her is a troop of rollicking and revelling companions. The picture has all the suggestion of complete abandonment. But, just as she is to rush past, the womans eye meetswhat? Through the window the eye of Christ, clear as crystal, and cutting as any knife. It holds her, and tortures her. On her face is graven blank horror and dismay. The harlot is filled with self-loathing and self-contempt. Through Jesus the thoughts of her heart are revealed in their hideous and revolting shape. She trembles like a guilty thing surprised.1 [Note: F. Y. Leggatt.]

2. Christ comes to heal as well as to reveal. His coming to men in His humanity, as Jesus of Nazareth, or coming to men in a preached Gospel, as the Living Saviour, is the one great test of mens moral condition, of their attitude towards God. He is the revealer of all hearts; and, for the most part, the revelation is humblingit would be hopelessly humbling were it not that the revealer is also the Redeemer; and He reveals and humbles only as a necessary preparatory condition to redeeming. The sterner side of Christs work is necessary; but the necessity arises from His persistently carrying out the purposes of Divine love. A man must be brought to know himself, as only Christ can show him himself, before he will even care to know what Christ can be, and would be, to him. Blessed are all they who have stood in the testing light of Christ and been shown up to themselves. He who falls in presence of Christ is surely raised up by the hand of Christ. He who probes also heals.

Lockwood had a religious mind, and retained through life his faith in the Christianity his parents had taught him. The chatter in the magazines about such matters had never interested him, and not even the symposia of eminent men, paid three guineas a sheet, about immortality had engaged his attention. He knew enough about human nature to know it was deeply wounded somewhere, and sorely stood in need of a healer.2 [Note: A. Birrell, Sir Frank Lockwood, 192.]

I was reading a while ago a little book in which the author told the story of his own life, and in the preface he had written: This is a book with but one intentionthat in being read, it may read you. That is what might be said of the influence of the Gospels. They are the story of a life; but, in being read, they read you. They report to you, not only the story of Jesus, but the story of your own experience. It is not only you that find their meaning; but, as Coleridge said, they find you. In his letter to the Corinthians, the Apostle Paul tells the same story in a striking figure. It is, he writes, as though the Christian were set before a wonder-working mirror, in which was reflected the glory of God. At first the image of this glory dazzles the beholder, and he puts a veil between it and himself; but gradually, as he looks again into the mirror, he discerns his own features reflected back to him, but touched with something of that glory which was itself too bright to bear, until at last his own image is changed into the image of the Divine likeness, so that the looker-on becomes like that on which he looks. Beholding, the Apostle says, as in a mirror the glory of the Lord, we are changed into the same image by the spirit of the Lord. That, he thinks, is what may happen as one looks steadily into the mirror of God. It is not that he shall be all at once made perfect, but that by degrees the veil shall be drawn away before the magic glass, and he shall see his imperfect thoughts touched with the glory of Gods intention, until that which he is changes before him into that which he prays to be, as by the Spirit of the Lord.1 [Note: F. G. Peabody, Sunday Evenings in the College Chapel, 28.]

A Touchstone of Character

Literature

Bernard (T. D.), The Songs of the Holy Nativity, 139.

Brooke (S. A.), The Early Life of Jesus, 37.

Carter (T. T.), Meditations on the Hidden Life of our Lord, i. 80.

Cox (S.), Expositions, iv. 16.

Edgar (R. M.), The Philosophy of the Cross, 35.

Griffin (E. D.), Plain Practical Sermons, 449.

Gurney (T. A.), Nunc Dimittis, 132.

Hall (E. H.), Discourses, 213.

Hutchings (W. H.), in Sermons for the People, ii. 131.

Lawlor (H. J.), Thoughts on Belief and Life, 31.

Liddon (H. P.), Advent in St. Pauls, 245.

Mantle (J. G.), The Way of the Cross, 19.

Peabody (F. G.), Sunday Evenings in the College Chapel, 19.

Potts (A. W.), School Sermons, 185.

Tholuck (A.), Light from the Cross, 9.

Tymms (T. V.), The Private Relationships of Christ, 12.

Vaughan (C. J.), Christ the Light of the World, 43.

Christian World Pulpit, xlviii. 40 (A. M. Fairbairn); lviii. 5 (A. Connell); lxiv. 413 (S. O. Tattersall); lxv. 154 (F. Y, Leggatt).

Fuente: The Great Texts of the Bible

blessed: Gen 14:19, Gen 47:7, Exo 39:43, Lev 9:22, Lev 9:23, Heb 7:1, Heb 7:7

set: Isa 8:14, Isa 8:15, Hos 14:9, Mat 21:44, Joh 3:20, Joh 9:29, Rom 9:32, 1Co 1:23, 2Co 2:15, 1Pe 2:7

and rising: Act 2:36-41, Act 3:15-19, Act 6:7, Act 9:1-20

for a: Psa 22:6-8, Psa 69:9-12, Isa 8:18, Mat 11:19, Mat 26:65-67, Mat 27:40-45, Mat 27:63, Joh 5:18, Joh 8:48-52, Joh 9:24-28, Act 4:26, Act 13:45, Act 17:6, Act 24:5, Act 28:22, 1Co 1:23, Heb 12:1-3, 1Pe 4:14

Reciprocal: Gen 27:4 – that my Jos 22:6 – General 2Sa 19:39 – blessed Psa 37:24 – Though Psa 71:7 – as a wonder Isa 66:19 – I will set Jer 15:10 – a man Eze 3:20 – and I lay Eze 4:3 – This Mal 3:2 – who may abide Mat 11:6 – whosoever Mat 13:57 – they Mar 6:3 – offended Luk 7:23 – General Joh 9:39 – For Joh 15:20 – word Act 14:4 – the multitude 2Co 2:16 – the savour of death Heb 12:3 – contradiction 1Pe 2:8 – a stone

Fuente: The Treasury of Scripture Knowledge

FALLING OR RISING

This child is set for the fall and rising again of many in Israel.

Luk 2:34

The expression is somewhat figurative. It suggests a stone or step in a mans pathway, which becomes to him, according as he treats it, either a stumbling-block over which he falls, or a means of elevation by which he rises to a higher plane, but so placed before him that the man cannot avoid it. We see this destiny fulfilled

I. During our Lords earthly lifetime.As He passed along through Juda and Galilee He caused men to rise and fall. By His exposure of the hypocrisy and falsehood of the Pharisees and scribes, and by the malice and hatred, instead of penitence and humility, which the exposure produced, these fell from their proud position of assured sanctity. By His words of mercy and gentleness towards the sinful ones, who counted themselves lost and hopeless, He raised them out of their misery and shame, and gave them a place in His Kingdom. By His life and teachings and miracles He separated men into two classesHe drew and He repelled. He caused some to stumble; He made others to rise up and stand.

II. In the history of nations.With many nations their actions towards Christ and Christs Gospel has determined their history. To one nation the Gospel has been a message of strength and freedom and progress; to another it has proved a source of weakness and decay.

III. In the souls and lives of men to-day.We cannot separate ourselves from Christ. He stands before us in such a position that we cannot avoid Him, must take some action towards Him. Our characters take an impression, our lives receive a direction from Him; He gives us an impluse towards one destiny or the other. It is fixed and certain, and cannot be escaped.

Fuente: Church Pulpit Commentary

Simeon then directed his prophecies toward Mary concerning the child. To be set means “to be destined or appointed,” indicating that. Jesus would be the cause of the results about to be mentioned. This fall and rising is the same as Jesus taught in Mat 23:12. A sign spoken against refers to the opposition that. Jesus would encounter among the people who would not like his teaching.

Fuente: Combined Bible Commentary

Luk 2:34. Blessed them. The ordinary benediction of a pious old man.

Unto Mary his mother. This indicates that Simeon knew (by revelation we infer) something of her peculiar relation to the child. He now alludes to the sufferings of the Messiah, already foretold by the Old Testament prophets. This further revelation may have been needed to prevent undue elation on the part of Mary.

Is set, lit., lies. The reference is to lying in an appointed place, probably with an allusion to the stone of stumbling (Isa 8:14; Rom 9:33; comp. 1Pe 2:8).

For the falling and the rising of many. This is most naturally referred to two classes: some fall through unbelief, stumbling at this rock of offence; others are raised up through faith and holiness. The fall and rising again (as in E. V.) points to but one class: those first humbled by a sense of sin and then raised again by this Saviour; but again is not necessarily implied.

And for a sign that is spoken against. This refers to the future, but the present is used of what is characteristic. This prophecy was fulfilled during His earthly life; the culmination was the cross, which as the sign of salvation has not yet lost its offence (Gal 5:11).

Fuente: A Popular Commentary on the New Testament

Two things are here observed, Simeon’s blessing, and Simeon’s prediction; he blessed them: that is, the parents and the child Jesus: not authoritatively, but prophetically, declaring how God would bless them.

His prediction is twofold,

1. Concerning Christ.

2. Concerning his mother.

Concerning Christ, Simeon declares, that he should be for the rise of many in Israel:namely, all such as should embrace and obey his doctrine, and imitate and follow his example: and for the fall of others; that is, shall bring punishment and ruin upon all obdurate and impenitent sinners: and a sign to be spoken against: that is, he shall be as a mark for obstinate sinners to set themselves against.

Christ himself, when here in the world, was a stone of stumbling and a rock of offence, to the men of the world, enduring the contradiction of sinners against himself, both the virulence of their tongues, and the violence of their hands.

Doubtless God’s first design in sending his Son into the world was, that through him the world might be saved, Joh 3:16 But to such persons, whose minds had no relish for spiritual things, he became accidentally a stone of stumbling, and a rock of offence.

Secondly, concerning the mother of Christ, Simeon declares that the sight of her son’s bitter sufferings would, like a sword, pierce her heart; for though he might be born, yet should he not die, without the pains of his mother; as if the throes suffered by other women at the birth were reserved for her to endure at the death of her son. The sufferings of the holy Jesus on the cross, were as a sword or dagger at the heart of the Holy Virgin, and she suffered with him both as a tender mother, and as a sympathizing member of his body: yea, suffered martyrdom after him, saith Epiphanius.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 2:34-35. And Simeon blessed them Namely, Joseph and Mary. He pronounced them blessed who had the honour to be related to this child, and were intrusted with the bringing him up. He prayed for them, that God would bless them, and, doubtless, wished others to do the same. Behold, this child is set for the fall and rising again of many in Israel As he shall, in fact, be the means of bringing aggravated ruin upon some through their rejecting him; as well as of procuring salvation and recovery to others, on their believing on him. In other words, He will be a savour of death to some, to unbelievers: a savour of life to others, to believers. Simeon here alludes to Isa 8:14; and Isa 28:16; which passages Paul has joined in one citation. Behold, I lay in Zion a stumbling-stone, and a rock of offence, and whosoever believeth on him shall not be ashamed. And for a sign which shall be spoken against A sign from God, yet rejected of men; or a mark to be shot at; the butt of the malice of wicked men. Yea, a sword , a javelin, or dart; shall pierce through thy own soul also The darts that are shot at thy son shall pierce thee to the heart; the calumnies, persecutions, and sufferings which he shall be exposed to, especially in his death, shall prove matter of the greatest affliction to thee, and shall sting thee with the bitterest griefs; that the thoughts of many hearts may be revealed All these things are ordered by Providence, that the real characters of men may be discovered, and the sincerity of those who are approved may be made manifest; while the hypocrisy and earthly- mindedness of those who intend only their own secular advantage, under the specious pretence of waiting for the Messiahs kingdom, shall be exposed; for they will soon be offended at the obscure form of his appearance, and at the persecutions which will attend him and his cause.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 34

Is set for the fall, &c. The Savior’s coming shall be the occasion on which many shall fall into grievous sins, while others shall be raised, by means of it, to a new life of holiness and spiritual joy.–A sign, &c.; a mark for hatred and obloquy.

Fuente: Abbott’s Illustrated New Testament

2:34 And Simeon blessed them, and said unto Mary his mother, Behold, this [child] is {q} set for the {r} fall and rising again of many in Israel; and for a {s} sign which shall be spoken against;

(q) Is appointed and set by God for a mark.

(r) Fall of the reprobate who perishes because of their own fault: and for the rising of the elect, unto whom God will give faith to believe.

(s) That is, a mark, which all men will strive earnestly to hit.

Fuente: Geneva Bible Notes

Simeon now prayed for God’s blessing on Mary and Joseph or perhaps declared them blessed by God (cf. Luk 2:28), especially Mary who would suffer more than Joseph. He revealed to Mary that Jesus would be responsible for bringing many people in Israel to the point of making an important moral decision. Some of them would reject Him and so fall spiritually while others would accept Him and therefore rise spiritually. He would be a sign in the sense that He would be a demonstration that God was at work.

"In himself, therefore, Jesus is the one through whom God points to his salvation and offers proof of its reality." [Note: Marshall, The Gospel . . ., p. 122.]

As a stone, Jesus would be a source of stumbling to some but a means of reaching heaven for others (cf. Isa 8:14-15; Isa 28:16). He would be the instrument of salvation for some but condemnation for others. However, He would pay a price, namely, suffering the antagonism of those who would reject Him. This rejection would hurt Mary.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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