NOTES. LUKE II. 25-35.

25.-[A man whose name was Simeon.] Some learned men hold that this Simeon was a man of great note in Jerusalem, the son of Hillel, and father of Gamaliel. Henry says, "the Jews say that he was endued with a prophetic spirit, and that he was turned out of his place because he witnessed against the common opinion of the Jews concerning the temporal kingdom of the Messiah." All this, to say the least, is doubtful.

[The consolation of Israel.] This was a name applied by the Jews to the Messiah. Lightfoot says, "the whole nation waited for the consolation of Israel; insomuch that there was nothing more common with them, than to swear by the desire which they had of seeing it."

[The Holy Ghost...upon him.] Let us not fail to note that this was before the death and ascension of Christ, and the outpouring of the Spirit on the day of Pentecost. We must never forget that Old Testament saints were taught by the Holy Ghost as really as believers after the Gospel was set up, though not in such full measure.

29.-[Lettest depart.] The idea is that of loosing a person from a chain, or giving a prisoner release from captivity.

30.-[Salvation.] The word so translated is only used here and in three other places:-Luke iii. 6; Acts xxviii. 28; and Ephes. vi. 17. It is a more abstract, energetic word than the one commonly so translated.

31.-[All people.] The expression here is different from that in verse 10. It would be more literally and correctly rendered in this place, "all peoples."

32. [Light to...the Gentiles...glory of...Israel.] Ford quotes Dr. Richard Clerke's remarks on this verse, "It is noted by the learned that the sweet singer of this song doth put the Gentile before the Jew, because the second calling, the conversion of the Jews to Christ, shall not be till the fulness of the Gentiles be come in."

33.-[Of him.] Let it be noted carefully that "of" in this place means "about," or "concerning."

34.-[Simeon blessed them.] From this expression some have supposed that Simeon was at least a chief priest, if not the high priest. There is nothing to justify the supposition. As one specially inspired by the Holy Ghost to prophecy, Simeon was doing nothing more, in blessing them, than any prophet would have done, whether a priest or not.

35.-[A sword shall pierce, &c.] The simplest explanation of these words is, that Simeon foretells sorrow coming on the Virgin Mary, as cutting and heart-piercing as a sword. This was spe

cially fulfilled when she stood by the cross, and saw her Son dying there. Might not our Lord be reminding her of this prophecy, when in that solemn hour He commended her to His disciple John, saying, "Behold thy mother,"-in order that she might have a friend in her time of need?

LUKE II. 36-40.

36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;

37 Ånd she was a widow of about four-score and four years, which departed not from the temple, but served God with fastings and prayers night and day.

38 And she coming in that instant

gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.

39 And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.

40 And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him.

THE verses we have now read introduce us to a servant of God whose name is nowhere else mentioned in the New Testament. The history of Anna, like that of Simeon, is related only by St. Luke. The wisdom of God ordained that a woman as well as a man should testify to the fact that Messiah was born. In the mouth of two witnesses it was established that Malachi's prophecy was fulfilled, and the messenger of the covenant had suddenly come to the Temple. (Malachi iii. 1.)

Let us observe, in these verses, the character of a holy woman before the establishment of Christ's Gospel. The facts recorded about Anna are few and simple. But we shall find them full of instruction.

Anna was a woman of irreproachable character. After a married life of only seven years duration, she had spent eighty-four years as a lone widow. The trials, desolation, and temptation of such a condition were probably

very great. But Anna by grace overcame them all. She answered to the description given by St. Paul. She was "a widow indeed." (1 Tim. iv. 5.)

"She

Anna was a woman who loved God's house. departed not from the temple." She regarded it as the place where God especially dwelt, and toward which every pious Jew in foreign lands, like Daniel, loved to direct his prayers. "Nearer to God, nearer to God," was the desire of her heart, and she felt that she was never SO near as within the walls which contained the ark, the altar, and the holy of holies. She could enter into David's words, "my soul longeth, yea, even fainteth for the courts of the Lord." (Psalm lxxxiv. 2.)

Anna was a woman of great self-denial. She "served God with fastings night and day." She was continually crucifying the flesh and keeping it in subjection by voluntary abstemiousness. Being fully persuaded in her own mind that the practice was helpful to her soul, she spared no pains to keep it up.

Anna was a woman of much prayer. She "served God with prayer night and day." She was continually communing with Him, as her best Friend, about the things that concerned her own peace. She was never weary of pleading with Him on behalf of others, and, above all, for the fulfilment of His promises of Messiah.

Anna was a woman who held communion with other saints. So soon as she had seen Jesus, she "spake of Him" to others whom she knew in Jerusalem, and with whom she was evidently on friendly terms. There was a bond of union between her and all who enjoyed the

same hope. They were servants of the same master, and travellers to the same home.

And Anna received a rich reward for all her diligence in God's service, before she left the world. She was allowed to see Him who had been so long promised, and for whose coming she had so often prayed. Her faith was at last changed to sight, and her hope to certainty. The joy of this holy woman must indeed have been "unspeakable and full of glory." (1 Peter i. 8.)

It would be well for all Christian women to ponder the character of Anna, and learn wisdom from it. The times, no doubt, are greatly changed. The social duties of the Christian are very different from those of the Jewish believer at Jerusalem. All are not placed by God in the condition of widows. But still, after every deduction, there remains much in Anna's history which is worthy of imitation. When we read of her consistency, and holiness, and prayerfulness, and self-denial, we cannot but wish that many daughters of the Christian Church would strive to be like her.

Let us observe, secondly, in these verses, the description given of saints in Jerusalem in the time when Jesus was born. They were people "who looked for redemption."

Faith, we shall always find, is the universal character of God's elect. These men and women here described, dwelling in the midst of a wicked city, walked by faith, and not by sight. They were not carried away by the flood of worldliness, formality, and self-righteousness around them. They were not infected by the carnal expectations of a mere worldly Messiah, in which most Jews indulged. They lived in the faith of patriarchs

and prophets, that the coming Redeemer would bring in holiness and righteousness, and that His principal victory would be over sin and the devil. For such a Redeemer they waited patiently. For such a victory they earnestly longed.

Let us learn a lesson from these good people. If they, with so few helps and so many discouragements, lived such a life of faith, how much more ought we with a finished Bible and a full Gospel. Let us strive, like them, to walk by faith and look forward. The second advent of Christ is yet to come. The complete "redemption of this earth from sin, and Satan, and the curse, is yet to take place. Let us declare plainly by our lives and conduct, that for this second advent we look and long. We may be sure that the highest style of Christianity even now, is to "wait for redemption," and to love the Lord's appearing. (Rom. viii. 23; 2 Tim. iv. 8.)

Let us observe, lastly, in these verses, what clear proof we have that the Lord Jesus was really and truly man, as well as God. We read, that when Mary and Joseph returned to their own city Nazareth, "the child grew and waxed strong in spirit."

There is, doubtless, much that is deeply mysterious in the Person of the Lord Jesus. How the same Person could be at once perfect God and perfect man, is a point that necessarily passes our understanding. In what manner and measure, and in what proportion at the early part of His life, that divine knowledge which He doubtless possessed, was exercised, we cannot possibly explain. It is a high thing. We cannot attain unto it.

One thing, however, is perfectly clear, and we shall