Christ (Messiah)‖. In this passage, a man called Simeon is mentioned. It may very well have been the
famous Simeon of Talmudic literature, Rabban Simeon, who was the son of Hillel (see Glossary section)
and the father of Gamaliel whom Paul studied under. Whether or not it was this person, the timing would
have been about right.
It says that he was looking for the ―consolation of Israel‖. The ―Consolation (comfort/relief) of Israel‖ was one
of the titles of the Messianic Hope among the rabbis. One of the names of the Messiah in Rabbinic literature
was ―Menachem‖, meaning ―Comforter‖. This is because Messiah would be the Comforter or Consoler of
Israel.
In the course of their stay that day, they have two encounters. Simeon, we are told, was a member of those
who were looking for the Messiah. This man was righteous and devout, looking for the ―Consolation of
Israel‖. Although he was fairly old, nevertheless, it was revealed to him that he would not die until his eyes
beheld Messiah. When his eyes beheld the Boy, he realises the fulfillment of that promise in what he sees.
―(27) And he (Simeon) came by the Spirit into the temple: and when the parents brought in the child
Jesus, to do for him after the custom of the law‖. After Miriam‘s purification ceremony (verse 24), Yoseph
and Miriam had come to the Temple to perform the special ceremony called Pidyon HaBen. The ceremony of
redeeming the firstborn only after a month has its origin in the Torah (Positive Law 80, Exod 22:29 - On
Redeeming the First-born of man, Pidyon ha-ben - Num 18:15.) ―Thou shalt not delay to offer the first of
thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me‖. (Exod 22:29). ―Every
thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts,
shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean
beasts shalt thou redeem‖. (Num 18:15). What an incredible thought it is that the Redeemer of mankind had
to also be redeemed!
Some scholars say this precept possibly was originally designed to counteract the heathen practice of
sacrificing their firstborn sons or beasts to their pagan gods. (Lev 18:21, 20:2-5; Jer 7:31; Amos 1:3 and
5:26.)
―(28) Then took he (Simeon) him up in his arms, and blessed God, and said, (29) Lord, now lettest thou thy
servant depart in peace, according to thy word:‖ Now Simeon says that he is ready to die because he has
finally seen the Messiah.
―(30) For mine eyes have seen thy salvation (Y‘shua), (31) Which thou hast prepared before the face of
all people‖. It should be remembered that he is not speaking English or Greek, but Hebrew. When he said,
―My eyes have seen Your salvation‖, he would have actually said, ―my eyes have seen your Y‘shua‖.
The hope of the Jewish people was that someday YHWH would send a Redeemer to them as promised in
His word: ―the Redeemer shall come to Zion‖ (Isaiah 59:20). The Redeemer is described as a King who shall
reign and govern wisely. The principal features of this expectation are the recovery of independence, an era
of peace and prosperity of faith in YHWH and His Torah, of justice and brotherly love among men, and the
Ingathering of the Exiles. The Jews were looking for an earthly Deliverer, and that is why they had difficulty in
accepting the ministry of Y‘shua.
―(32) A light to lighten the Gentiles, and the glory of thy people Israel‖. The two-fold element of the
ministry of Y‘shua is again brought out in this verse. The Gentiles are the ones (lost sheep of the House of
Israel), according to the previous segments, who ―sit in darkness‖. Upon them the Light is also to shine.
In Judaism, the word ―revelation‖ means an act whereby the hidden, unknown YHWH shows Himself to man.
The meaning of this verse is that YHWH intended, through Israel, to show Himself to the entire world. It is
worthwhile to note that both here and in Zacharias‘ prophecy, Israel believed that the Messiah was for the
entire world and not just them.
―(33) And Joseph and his mother marvelled at those things which were spoken of him (Simeon). (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, (35) (Yea, a sword shall pierce
through thy own soul also,) that the thoughts of many hearts may be revealed‖. The sign spoken of here
is Y‘shua Himself and He spoke of that division that Simeon prophesied about in verse 32 and here in 33.
Many in Israel would fall because they rejected Him as Messiah. But, many would rise again in the glory of
YHWH that Israel had once because they accepted Him.
Simeon recognises something else: that Y‘shua would become a point of division in the Jewish world. He will
be for some ―a fall‖ and for others ―a rising‖. He will be that sign that will be spoken against because He will