Expositions of Holy Scripture: St. Luke. Alexander Maclaren

shapes our whole being, and will determine our whole destiny. He comes, not only to manifest Himself so as that 'every eye shall see Him,' and to divide the sheep from the goats, but also in order that He may reign for ever and gather into the fellowship of His love and the community of His joys all who love and trust Him here. These are the triple phases of our Lord's activity suggested by the three great moments.

      III. Lastly, notice the triple attitude which we should assume to

       Him and to them.

      For the first, the cradle, with its consequence of the Cross, our response is clinging faith, grateful memory, earnest following, and close conformity. For the second, the Ascension, with its consequence of a Christ that lives and labours for us, and is with us, our attitude ought to be an intense realisation of the fact of His present working and of His present abode with us. The centre of Christian doctrine has, amongst average Christians, been far too exclusively fixed within the limits of the earthly life, and in the interests of a true and comprehensive grasp of all the blessedness that Christianity is capable of bringing to men, I would protest against that type of thought, earnest and true as it may be within its narrow limits, which is always pointing men to the past fact of a Cross, and slurs over and obscures the present fact of a living Christ who is with us, and in us. One difference between Him and all other benefactors and teachers and helpers is this, that, as ages go on, thicker and ever-thickening folds of misty oblivion wrap them, and their influence diminishes as new circumstances emerge, but this Christ's power laughs at the centuries, and is untinged by oblivion, and is never out of date. For all others we have to say—'having served his generation,' or a generation or two more, 'according to the will of God, he fell on sleep.' But Christ knows no corruption, and is for ever more the Leader, and the Companion, and the Friend, of each new age.

      Brethren! the Cross is incomplete without the throne. We are told to go back to the historical Christ. Yes, Amen, I say! But do not let that make us lose our grasp of the living Christ who is with us to-day. Whilst we rejoice over the 'Christ that died,' let us go on with Paul to say, 'Yea! rather, that is risen again, and is even at the right hand of God, who also maketh intercession for us.'

      For that future, discredited as the thought of the second corporeal coming of the Lord Jesus in visible fashion and to a locality has been by the fancies and the vagaries of so-called Apocalyptic expositors, let us not forget that it is the hope of Christ's Church, and that 'they who love His appearing' is, by the Apostle, used as the description and definition of the Christian character. We have to look forwards as well as backwards and upwards, and to rejoice in the sure and certain confidence that the Christ who has come is the Christ who will come.

      For us the past should be full of Him, and memory and faith should cling to His Incarnation and His Cross. The present should be full of Him, and our hearts should commune with Him amidst the toils of earth. The future should be full of Him, and our hopes should be based upon no vague anticipations of a perfectibility of humanity, nor upon any dim dreams of what may lie beyond the grave; but upon the concrete fact that Jesus Christ has risen, and that Jesus Christ is glorified. Does my faith grasp the Christ that was—who died for me? Does my heart cling to the Christ who is—who lives and reigns, and with whom my life is hid in God? Do my hopes crystallise round, and anchor upon, the Christ that is to come, and pierce the dimness of the future and the gloom of the grave, looking onwards to that day of days when He, who is our life, shall appear, and we shall appear also with Him in glory?

SIMEON'S SWAN-SONG

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      'Lord, now lettest Thou Thy servant depart in peace, according to Thy word: 30. For mine eyes have seen Thy salvation.'—LUKE ii. 29,30.

      That scene, when the old man took the Infant in his withered arms, is one of the most picturesque and striking in the Gospel narrative. Simeon's whole life appears, in its later years, to have been under the immediate direction of the Spirit of God. It is very remarkable to notice how, in the course of three consecutive verses, the operation of that divine Spirit upon him is noted. 'It was revealed unto him by the Holy Ghost that he should not see death before he had seen the Lord's Christ.' 'And he came by the Spirit into the Temple.' I suppose that means that some inward monition, which he recognised to be of God, sent him there, in the expectation that at last he was to 'see the Lord's Christ.' He was there before the Child was brought by His parents, for we read 'He came by the Spirit into the Temple, and when the parents brought in the Child Jesus … he took Him in his arms.' Think of the old man, waiting there in the Sanctuary, told by God that he was thus about to have the fulfilment of his life-long desire, and yet probably not knowing what kind of a shape the fulfilment would take. There is no reason to believe that he knew he was to see an infant; and he waits. And presently a peasant woman comes in with a child in her arms, and there arises in his soul the voice 'Anoint Him! for this is He!' And so, whether he expected such a vision or no, he takes the Child in his arms, and says, 'Lord! Now, now !—after all these years of waiting—lettest Thou Thy servant depart in peace.'

      Now, it seems to me that there are two or three very interesting thoughts deducible from this incident, and from these words. I take three of them. Here we have the Old recognising and embracing the New; the slave recognising and submitting to his Owner; and the saint recognising and welcoming the approach of death.

      I. The Old recognising and embracing the New.

      It is striking to observe how the description of Simeon's character expresses the aim of the whole Old Testament Revelation. All that was meant by the preceding long series of manifestations through all these years was accomplished in this man. For hearken how he is described—'just and devout,' that is the perfection of moral character, stated in the terms of the Old Testament; 'waiting for the Consolation of Israel,' that is the ideal attitude which the whole of the gradual manifestation of God's increasing purpose running through the ages was intended to make the attitude of every true Israelite—an expectant, eager look forwards, and in the present, the discharge of all duties to God and man. 'And the Holy Ghost was upon him'; that, too, in a measure, was the ultimate aim of the whole Revelation of Israel. So this man stands as a bright, consummate flower which had at last effloresced from the roots; and in his own person, an embodiment of the very results which God had patiently sought through millenniums of providential dealing and inspiration. Therefore in this man's arms was laid the Christ for whom he had so long been waiting.

      And he exhibits, still further, what God intended to secure by the whole previous processes of Revelation, in that he recognises that they were transcended and done with, that all that they pointed to was accomplished when a devout Israelite took into his arms the Incarnate Messiah, that all the past had now answered its purpose, and like the scaffolding when the top stone of a building is brought forth with shouting, might be swept away and the world be none the poorer. And so he rejoices in the Christ that he receives, and sings the swan-song of the departing Israel, the Israel according to the Spirit. And that is what Judaism was meant to do, and how it was meant to end, in an euthanasia, in a passing into the nobler form of the Christian Church and the Christian citizenship.

      I do not need to remind you how terribly unlike this ideal the reality was, but I may, though only in a sentence or two, point out that that relation of the New to the Old is one that recurs, though in lees sharp and decisive forms, in every generation, and in our generation in a very special manner. It is well for the New when it consents to be taken in the arms of the Old, and it is ill for the Old when, instead of welcoming, it frowns upon the New, and instead of playing the part of Simeon, and embracing and blessing the Infant, plays the part of a Herod, and seeks to destroy the Child that seems to threaten its sovereignty. We old people who are conservative, if not by nature, by years, and you young people who are revolutionary and innovating by reason of your youth, may both find a lesson in that picture in the Temple, of Simeon with the Infant Christ in his arms.

      II. Further, we have here the slave recognising and submitting to his Owner.

      Now the word which is here employed for 'Lord' is one that very seldom occurs in the New Testament in reference to God; only some four or five times in