Simeon (IV)

IV. SIMEON, an holy old Man that was at Jerusalem, full of the Holy Ghost, and expecting the Redemption of Israel: Luke ii. 25,26,&c.The Holy Ghost had assur’d him, that he should not die, before he had seen the Christ of the Lord: He therefore came into the Temple, moved by a supernatural Inspiration, just at the time that Joseph and Mary presented Jesus Christ there, in Obedience to the Law. Then Simeon took the Child into his Arms, gave Thanks to God, and said, Lord, now lettest thou thy Servant depart in Peace, according to thy Word; for mine Eyes have seen thy Salvation, which thou hast prepared before the Face of all People, a Light to lighten the Gentiles, and the Glory of thy People Israel. After which, Simeon blessed Joseph and Mary, and said to Mary, as he deliver’d the Child Jesus into her Arms, 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. And this is all that the Gospel informs us of this holy Man. ‘Tis believed, and with good Reason, that he died soon after he had given this Testimony to Jesus Christ.

Epiphan. de Vita & Morte Prophetarum.An ancient Author call’d Celsus¹, who has made a Preface concerning the Dispute between John and Papiscus, which is lost, says, that Simeon was blind; and upon taking Jesus Christ into his Arms, he immediately recover’d his Sight, and gave Testimony to our Saviour, in the Presence of all the People. Others think, that Simeon was the officiating Priest, and that, as such, he took our Saviour into his Arms, as a First -born that belong’d to the Lord; and that afterwards he return’d him to his Parents, after they had redeem’d him according to the Law. And indeed, several of the Antients maintain he was a Priest²; but others again deny it, with a great deal of Reason³. The Silence of Scripture alone upon this Occasion, is a sufficient Proof of it, since it would hardly have omitted mentioning such a Circumstance.

Leo Allatius, in his Dissertation upon the Writings of the Simeons, relates several Particulars that happen’d, as they say, when Simeon came into the Temple to see the Messiah. Among the other Mothers that brought their Children into the Temple, he observ’d the holy Virgin all-shining with Rays of Light. Then putting aside the Multitude, he went directly to her, gave her his Blessing, took the Child Jesus into his Arms, and with a divine Enthusiasm pronounced the Canticle, Nunc dimittis, &c. Nicephorus relates, that Simeon died as soon as he had return’d the Child Jesus to his Mother. And Epiphanius adds, that the Hebrew Priests refused to give him Burial, because he had spoke of our Saviour with too much Advantage. ‘Tis easily understood, that this kind of Traditions are not much to be rely’d on.

Vid.Baron. anno J.C. 1. §. 40.It has been pretended,⁴ that Simeon who receiv’d Jesus Christ into his Arms, was the same as Simeon the Just, the Son of Hillel, and Master of Gamaliel, who had the Honour of having St. Paul among his Disciples. ‘Tis also said, that as Simeon one Day was explaining that Passage of Isaiah, A Virgin shall conceive, and bring forth a Son, &c. and not being able to penetrate into the Depth of this Mystery, it was reveal’d to him, that he should not die before he had seen the Accomplishment of it⁵. Others have advanced a thing still more incredible⁶, that this Simeon was one of the Seventy-two Interpreters who translated the Hebrew Law into Greek, under the Reign of Ptolemy Philadelphus; and that being come to this Passage of Isaiah now mention’d, he had some Sentiments of Incredulity; but that the Holy Ghost promis’d him, that he should see the Completion of it before his Death. All these Circumstances being added to the true History of Simeon, are an Instance to shew us, what is the Spirit of the modern Grecians, and what Credit we ought to give to their Relations.

The most ancient Latin Martyrologists place the Feast of St. Simeon on the Fifth Day of January. Others put it on the Second or Fourth of February. Usuard and Ado place it on the Eighth of October, which has been follow’d by the Roman Martyrology. The Menologia publish’d by Canisius unite his Feast with that of the Purification of the Virgin. Those of Venice and Hughellus fix it on the Day following. His Tomb was heretofore to be seen in the Valley of Jehoshaphat, near Jerusalem. His Relicks, as they say, were transported from Constantinople to Venice, about the Year 1220. See M. de Tillemont, Not. 6. on Jesus Christ.

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