Sermon Tone Analysis

Excite

Several years ago I was a young, enthusiastic guitar player.

I would actually, you know, practice.

And, I thoroughly enjoyed watching skilled players perform.

So, when I found out BB King was playing at the Spirit of Suwannee campground, that was it, we had to go.

But, it wasn't so much for the King's licks, who it's been said, could say more in one note of his slow solo than most guitarists could say with a hundred...no, I was really there for young, upstart, one-album-released Texas blues, Stevie Ray Vaughn clone.

Once Kenny Wayne Shepherd closed with his rendition of Jimi Hendrix' "Voodoo Child," I'd seen all there was to see...anything else was just "gravy on the top," or so they say.

This morning, we meet a man named Simeon that, once he sees the baby Jesus, has seen all that he needs to see.

Anything else...just gravy on the top.

By seeing Jesus, there was nothing else left for him in this life.

He could depart in peace, knowing the long-awaited Messiah and Savior of the world had come.

Join me in Luke 2:25-35.

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The One Who Consoles (vv.25-26)

We’re introduced to this man named Simeon that we really have no other information about.

But what we do know is that Simeon waits on the consolation of Israel, that is, the hope that God comes to rescue and comfort His people.

Similar expectations are seen later in Luke, in Mark, and in Acts 10.

Here, Luke's phrasing ties Simeon with messianic phrases found in Isaiah.

Those hopes include salvation, the forgiveness of sins, and saving the lost.

Consolation speaks of the comfort and hope God's people have in response to His plan.

Specifically, it looks forward to the Christ's role in bringing this comfort and hope.

The idea of the consolation of Israel derives from Isaiah 40.

In Isaiah, the comfort, which equates to salvation, comes after the period of exile.

The expectation was that the consolation would bring "salvation, peace, and forgiveness" to Israel through the Christ's reign.

A parallel though is found in Luke 2:38 when Anna speaks of Jerusalem's redemption.

God promised Israel a time of consolation, renewed hope and comfort.

In the Messiah, this comfort is personified as Simeon sees this fulfillment in the person of Jesus.

Simeon, probably up in age now, could have dwelt on life's disappointments and sorrows.

Instead, he is at the temple looking forward to "God's future," still full of godly hope.

It is not unlikely that much of Simeon's life is spent in worship and praise.

Even as the end of his days drew nigh, he held on to hope in God, clinging to the fact that he would see the consolation of Israel.

It is a fit reminder that in all of life's circumstances, the certainty of eternity secures a hope...a calm assurance, confidence, peace, and joy...that allows the believer to look ahead to the final fulfillment of God's plan.

The Jews who had cried out in bondage and exile, the one's now feeling the oppressive weight of Rome's tyrannical rule, looked to heaven for deliverance.

Who is it that seeks to be consoled?

Those who feel the weight of suffering the most.

(This is an interesting idea.

Mankind as a whole is not crying out to be delivered from the bondage of sin.

In fact, man rather enjoys his chains and frequently returns to them even though he is set free.

It is not until the grace of Christ sets the sinner free that he begins to long and cry and weep and plea for God's consolation, both for comfort in the midst of a sin-sick world, and for the final consolation when God sets all things right, Christ returns, and His great and glorious kingdom is finally established.

Believers now await the final and full consolation of God!)

Simeon received special word that his death would not occur until he saw the Messiah.

The reader is not told when Simeon received this message, nor in what manner he received the message, only that it was a clear, personal message to Simeon.

(But, one can be certain of what Simeon did in response to the message: he waited, looked, and listened.

Here he is shown at the temple, led by the Spirit, and finally seeing the Christ.

This best answers the question, "What should believers do when they are waiting on God?" Wait.

Look.

Listen.)

The One Who Saves (vv.27-32)

Joseph and Mary have arrived at the temple to obey the Law, namely, to have Jesus circumcised on the 8th day.

I find it fascinating that Jesus obeyed prophecies and commands that were completely out of His control in order that He alone might be the prophecy-fulfilling perfect Messiah who alone could save us.

As He gets there, Simeon makes some bold statements about this one named Jesus, as well as praying to and worshipping God because he could now depart in peace, having looking upon the one who held the hope of the prophetic promise in His newborn hand.

Simeon's words in vv.28-32 are referred to as the "Nunc Dimittis" ("lettest thou depart).

This wording comes from the Vulgate (and is often used liturgically).

Because God had kept His promise, that Simeon would not see death before...the Lord's Christ (v.26), he could now depart in peace (v.29).

Simeon could depart this world in peace having now seen God's salvation.

It is a fit reminder that looking on Christ is to gaze into salvation.

(A similar thought is communicated in John 3. Just as Moses lifted up the serpent in the desert, so too must Christ be lifted up, so that all who gaze upon Him ("believe") will be saved.)

In Christ, salvation has been provided for all peoples.

Luke has a broad, worldwide mindset in writing his gospel and the subsequent book of Acts.

A light of revelation to the Gentiles draws upon Isaiah 42 and 49, passages where Isaiah shows the servant-Messiah as bringing salvation to the Gentiles along with the Jews.

This is Luke's first indication that the good news will extend to the Gentiles.

The one named Jesus, "YHWH is salvation," is the One Simeon longed for and now realizes.

Simeon's blessing is a reminder that salvation and the Messiah who brings it was more than just a Jewish nationalistic desire.

While the Jews were God's chosen people, it was not the intention to keep that salvation to themselves.

Instead, Israel was called to be a light to the Gentiles (see Isa.42:6; 49:6; 52:10; etc.)

While the Jews were familiar and even expectant concerning the Messiah's coming, they were less attentive to their calling to be a light to the world (that is the case even today as many conservative and practicing Jews do not really believe in proselytizing.)

Luke assures the Gentiles that salvation is theirs too through Christ.

The Gentiles' light finds a parallel in Israel's glory.

For Israel, glory can mirror salvation, as in Isa.46:13, "I will put salvation in Zion, for Israel my glory."

The salvation of Israel serves as a beacon that draws the Gentiles in.

(In a somewhat parallel way, the salvation of the Gentiles makes Israel jealous in order that it might bring about their full inclusion - see Rom.11:11-12).

Perhaps the greatest glory of Israel is the coming of the Messiah.

In Jesus, the Gentiles can now realize the prominent role God's chosen people play in bring salvation to the entire world.

Scholars believe this to be a song, a hymn, or a poetic verse.

Simeon cannot help himself at the sight of Jesus: he bursts out in joyful chorus!

Consider just how phenomenal Simeon's response is.

1.

He didn't see Jesus grow in favor with God and man.

2.

He didn't see Jesus confound the torah experts at the age of twelve.

3.

He didn't see Jesus multiply the fish and loaves.

4.

He didn't see Jesus walk on water or turn water into wine.

5.

He didn't see Jesus on the Mount of Transfiguration.

6.

He didn't see Jesus die, resurrect, and ascend into heaven.

Instead, he took it all in faith, and it reminds us today that none of those things are necessary for one to simply trust Christ and die in peace.

Indeed, may what was true for Simeon also be true for believers today: "One glimpse of the Christ-child" and we are "ready to go home to God."

The One Who Separates (vv.33-35)

Jesus will be the fall and rising of many, meaning the haughty and arrogant will be judged and the humble and meek will find salvation.

Jesus will also be opposed, and sorrow will grip Mary's soul at Jesus' death.

The truth of the matter is that Jesus divides (an interesting thought when juxtaposed against the angel's announcement of "peace," further underscoring that peace is only known by those who receive God's grace.)

Many Israelites stumbled over Christ and were judged eternally, while others found grace and salvation and will rise to eternal life.

One's response to Jesus truly is the difference between eternal pardon or condemnation.

While not a direct quote, Simeon's words about fall and rising again echo the sentiments of Isaiah.

Isaiah divided Israel into two camps: an apostate majority and a faithful remnant.

It had been foretold that the Messiah would be a stone that causes men to stumble and fall.

Yet for others, Christ is the cornerstone for a strong foundation.

This metaphor is used in the early church to explain the Jews rejection of Christ and to picture Christ in relation to His church.

Christ Himself will divide people into two camps: those who come to Him and are saved, and those who reject and oppose Him.

(One thing seems certain: one cannot straddle the fence on Christ!)

Jesus as the proverbial line in the sand is not a surprise twist in the story but a gospel starting point.

The long-awaited Messiah, embraced by a faithful few like Joseph, Mary, Simeon, and Anna, would be rejected by a large majority, sneered at and plotted against.

God's people will ultimately be revealed through Jesus, Jew and Gentile alike, for He will be the One upon which people rise or fall.