Second Sermon.
From the old Simeon in the temple.
This is a very good history together with a beautiful sermon and prophecy, which the old father Simeon publicly gave about the child Jesus in the temple. It is one of the other revelations by which this child was made known to the world, and especially to his people.
The first revelation was made to the virgins of Mary by the angel Gabriel, Luke 1, and to Joseph by the angel, Matthew 1. The third revelation was made to Elizabeth, the mother of Saint John the Baptist, Luke 1, when she conceived the Blessed Virgin Mary, the mother of the Lord, and the child leapt in her womb. The fourth revelation was through Zachariam, the father of John, Luc. 1. For although he does not indicate the person, he clearly testifies that Christ the Lord is present, and that God has remembered and fulfilled His covenant.
(3) These revelations, which took place before the birth of Christ, were followed by others after he was born. First, the angel to the shepherds in the field; which shepherds did not keep silent, but, as Lucas reports, spread the angel's sermon everywhere, Luc. 2. Then the revelation through the star in the Gentiles, Matth. 2. and
Finally these two with the old father Simeon and the prophetess Hannah, who both preached freely and publicly about this child JEsu in the temple, that he was the comfort of Israel, who should help all the world from sins and against death.
4 Now there is a very wonderful deal with Simeon. The evangelist testifies that he was pious and godly, and waited for the consolation of Israel; that is, all his hope was that God would soon fulfill his promise and send the Lord Jesus Christ; he also had a firm trust that he would not die, because he had experienced it and seen the Lord Jesus Christ. This was not a mere thought, as we often have mere thoughts about a thing and it turns out that way; but the Holy Spirit stirred his heart, no doubt by the word of God, which he read in the prophecy of the holy patriarch Jacob, Genesis 49, how Christ should come when the scepter had fallen from Judah and had come upon a foreign people; item, that he took the account of Daniel with the weeks before him. Such prophecies gave the old pious man so much guidance that he was able to think that it must now be the time to
that Christ should be born. But above this the Holy Spirit brought him even further, so that he certainly thought he would still experience it, and see the Lord Christ with his eyes and take him into his arms.
5 Therefore, at the very hour when Mary and Joseph, according to the custom of the law, go to the temple to present the child to the Lord and to redeem it with a sacrifice, old Simeon also comes to the temple, not by chance or as he used to do, but because he has foreknowledge in his heart through the Holy Spirit, and thinks, "Now is the hour when God has put me off; now I will find in the temple what I have never found in it, but for so long have waited for with great desire. He soon approaches the child, takes it from its mother's arms with a happy heart, hugs and kisses it, and preaches a short but very beautiful sermon to everyone about what he thinks of this child.
(6) This will have been a very strange sermon to the people, but especially the priests will have thought old Simeon a fool. For the infant Jesus was a six-week-old child, like any other; and there was still the vexation of being of poor people, who had no reputation. But Simeon is not mistaken, and says freely: "The child is the only one we must enjoy, if we want to be saved in any other way, not only we Jews, but also the Gentiles and all the world. Dear old Simeon, how do you know this? How do you see it in him? Is it a child like any other child? Many such children are brought into the temple all the year round, and they are great lords, because they have a special splendor with them. Who told you that this child is the Savior?
This is the true miracle and revelation of the Holy Spirit, which Joseph and Mary must marvel at and conclude that the Holy Spirit is in the old man and speaks from him. Otherwise it was impossible that Simeon should know what they both, Mary and Joseph, had heard and learned from the angel alone.
8. from this you can see what a
Church, and how the Holy Spirit enlightened and governed them. In Jerusalem were the chief priests, Herod, the scribes, the Levites and the Pharisees, who cared neither for the Scriptures nor for the Messiah, but only that they might live in great honor, power and splendor. On the other hand, there was a poor, small, little group, Mary and Joseph, Zacharias and Elizabeth, the shepherds, Simeon and Hannah the prophetess, who had their hope and comfort not in worldly things, but in the promise of Christ; they waited for it, they rejoiced in it, and it was granted to them. But the chief priests had to go behind.
9 So it is still today: the true church is a poor, small, miserable, despised little group, which has its comfort in God and his word, there it deals with; otherwise it cares for nothing. On the other hand, the pope and his crowd, who have the name as if they were the church, know nothing about God, about Christ and his word; they should also know nothing about it, since they only care about the temporal, and therefore want to be praised as Christians, that they have more power, authority, money and goods, than other common Christians.
(10) There is no need to be angry with either part. The high priests have office, and sit in it, but are not the true church. Just as the pope and bishops also have the office, they are neither church nor Christians; otherwise they would not persecute the word, but accept and promote it. Mary and Joseph, Simeon and Hannah, on the other hand, are bad, simple folk whom no one respects. But they alone have Christ and know Him, with whom the Holy Spirit dwells, guiding and leading them so that they may know Christ and be saved.
I say that one should not be angry with either part. Let no one think that because the pope and his company sit in a great office and power, they cannot be wrong, they must be God's people. No, such is missing here, as you see, since Christ was born. On the other hand, one should not despise the poor little crowd, nor should one think, "What should these people know that is special? For God
He leads his kingdom on earth in such a way that the wise and intelligent do not desire it, but the poor and miserable will rejoice in it, for they have and know no consolation: whereas those take comfort in their power, authority, riches and other things. That is enough of the first part of this story, that the old Simeon recognizes the child Jesus through the Holy Spirit, that he is the right Christian.
(12) Now let us also take his sermon before us, in which he teaches us how he will comfort this little child and how he will enjoy it. According to this, what it will do for others in the whole world, so that we may also learn to know the Lord Christ and be saved. Earlier the evangelist said that an answer had been given to the old man Simeon by the Holy Spirit, "that he should not see death, because he had seen the Christ of the Lord before. When this was fulfilled in the temple, and he saw the child Jesus with his eyes and took him in his arms, he was happy and of good cheer, and said:
O Lord, now let your servant go in peace, as you have said.
13 That is, now I will gladly die without fear and terror, yes, with all joy. This is a wonderful and strange speech. For the way the world tends to behave when it comes to the trains and death approaches is before our eyes. There is no joy, but only unrest, anxiety, distress, fear, terror, weeping and crying. And it is impossible for nature to do otherwise; as can be seen in the unreasonable animals, since it is only a natural death.
(14) But we men have a death, that is, the death of sins; for it is because of sins that he is laid out for us. But what a timid heart sin makes us, we all experience. Therefore our death is innumerably more severe and terrible than the death of other creatures, for we must fear God's wrath and judgment, which follows death and lasts forever. If this were not the case, a person would not take so much pleasure in death. It also hurts to lose one's wife and child, good friends, beautiful houses and other things that one loves from earth,
But it is still nothing compared to the misery of knowing that we are sinners and have God's judgment before us and are not safe from death for a moment, can neither protect us from it nor save us.
Therefore the world turns back the song of dear Simeon and sings when the hour comes: O God, I have not been your servant and now I am going away in discord; my heart is anxious and sorrowful, I do not know where to go or where not to go. What I suffer here on earth I know well, but what I will get there I cannot know, and I still have to worry about God's wrath, punishment and eternal damnation. So are the hearts of all men, when it comes to this hour, that they should depart from here. And it is impossible for reason to take comfort here or to think other thoughts; it must be despondent and fearful and afraid.
Therefore it is an art above all art, if we could only learn and form in ourselves that Simeon has such different thoughts. He is old, sees death before him, yes, he feels it in his whole body, in all his limbs, since it approaches from day to day, the longer, the closer; just as old people decrease daily. But he does not allow himself to be challenged, wishes that it will happen soon, says that he is undaunted and does not care at all that he is to die, yes, death is welcome to him because he has seen the Savior; for if that were not the case, there could be no joy or glad heart in dying.
(17) Now what does such a heart do? He was also a human being, did not always do what he should have done, and therefore must also admit his guilt before God, that he is a poor sinner. But how do sin and peace go together? Sin and strife, that is, an evil conscience, rhyme with each other; but peace cannot suffer sin. Nevertheless, as Simeon does not let death make him despondent nor frighten him, so he does not let sin take away peace in his heart. Let this be a high, excellent, supernatural art, which we should gladly learn and be able to do; for we
will also have to face such hardship and peril one day. Dear Simeon is not envious, and will gladly share this excellent art with us, and says where such a peaceful heart comes from:
For (he says) my eyes have seen your Savior.
18 He speaks of the child Jesus and gives him the name and calls him a savior. Whether he asked the mother beforehand what the child's name was, or not, as it is well to be believed, he nevertheless gives the name correctly and finely, and baptizes the child just as the angel did, that he is a Savior, and such a Savior who is called the Savior of God, that is, whom God Himself has appointed and ordained as a Savior. Your love heard of this name at Christmas and on New Year's Day.
God has already ordained saviors in worldly matters, such as: worldly authorities in government, father and mother in the home, physicians in sickness, lawyers in legal matters. Therefore, we should not think that such a savior is the infant Jesus, because Simeon would be helped against death and sin just as little as by the authorities, by father and mother, who are sinners themselves and cannot protect themselves against death. Since Simeon freely confesses that he is departing from this life in peace, because he has seen this Savior, it must follow that this child is a Savior against sin, death and hell; otherwise he would not be comforted. Mark this well; for it can be spoken soon, but it comprehends exceedingly much. For first of all this is true, it is only this one child to whom Simeon gives this name. From this it must follow that whatever is apart from this child, it may be called and appear as it pleases, and it may be taken for whatever it pleases, it cannot be a savior who can help against sin and death; but whoever takes it for a savior must be deceived and remain in sin and death.
20 Therefore Simeon soon attacks the Law of Mosiah and the whole priesthood with the sacrifice and other worship with this name in the mouth, wants to protect everyone from it.
He warns that no one should accept or consider it a savior: whoever has nothing more than the law, sacrifices and his good works, must go to the devil with it, because nothing will help. For the fact that he alone calls the infant a savior, it follows that nothing else but this infant can help against sin and death. What do the Jews, who accept and boast of their sacrifice and Ten Commandments as a Savior, boast about? What do the unholy pope and his mob, who make the mass, pilgrimages, indulgences and other works into a savior, boast about? For it is decided that this name belongs to this child alone, and to no other work or creature in heaven and earth.
(21) Therefore Simeon has actually set his words, saying, "My eyes have seen your Savior," "your Savior," whom you, Father in heaven, have ordained and made a Savior. For the world cannot leave it alone, it also wants to set and make saviors against death and sin. A Jew thinks, if he does not eat pork, keeps the Sabbath, is circumcised etc., it shall be helpful to him to obtain grace with God. A monk thinks that if he vows himself to a monastery for the rest of his life, it will help him. The monk will hold on to this saint, the other one to another saint, so that he can pray for him and be his savior. And especially there was neither measure nor end of foolish works and idolatrous worship in the priesthood. The pious Simeon wanted to warn everyone and bring us there, because we must confess that we need a savior, that we should take this one, whom we did not create, but God Himself ordained; because we cannot lack, we must be helped; because that is why this child is here, God, His heavenly Father, has prepared it for us, so that it should help us.
(22) Therefore, whoever has this Savior, who is God's Savior, can have a peaceful, quiet heart; for be death so terrible, sin so powerful, the devil so wicked and poisonous always, we have God's Savior, that is, an almighty eternal Savior; who is strong enough to rescue us from the
Death into life, from sin into righteousness.
(23) Everything depends on us opening our eyes with the dear old father Simeon, and looking at this child, taking him into our arms, loving him and kissing him, that is, that we place our joy, trust, comfort and heart in him. For if it is firm and certain in our hearts that this infant is God's Savior, through whom God wants to help us against sin and death, then it must follow that we are satisfied and let neither sin nor death frighten us, for we have a Savior against them.
24 But how does this child help? Not in any other way, for as the Baptist John says, he is God's lamb, and takes our sin upon himself, and sacrifices himself for it on the cross. That the infant Jesus is the only, righteous Savior, who redeems from sin and death, without any action on our part, only through his death and resurrection. For the fact that a Christian should be pious and keep himself in God's will does not earn him heaven, nor does he thereby obtain forgiveness of sins; but it is an obedience that God wants. But the one who does not want to obey God becomes disobedient to God and remains in sin. That therefore this is the right, certain and definite art: Whoever wants to escape from death and be free from sins, let him come to this Savior, whom God Himself has ordained to take our sins upon Himself, to pay for them, and thus to redeem us. Whoever does this will be able to say with Simeon, "Let death come," or any other trouble, as they wish: "Lord, now let your servant go in peace. But he who sets his heart and trust on something else will have no peace, but a fearful, despondent heart; for he has no Savior, and therefore must remain in death and condemnation.
(25) Now we should not think that Simeon had any advantage over us because he saw the infant Jesus with his own eyes and took him into his arms, for such bodily seeing did not help him. The other Jews also saw him, but they still went to the devil. But this helps Simeon, even though he is with the
He could not see with his eyes more than a baby, as other six-week-old babies were, that he nevertheless believed that this baby was the Savior. He could not see this with his eyes, but had to believe with his heart. Do likewise, and Simeon will have little or no advantage. For though he sees what you do not see with your eyes, you believe what he believes, and such faith helps you from sins and death, as it helped him. What more could you wish for? And this is the reason that Simeon continues to preach about this child, and not only wants to enjoy his company, but also takes others into such company, and says:
Which you have prepared before all peoples.
This child is a savior against death and sin. And Simeon consoles himself. But he says, "God was not concerned with me alone; there are more of them in this gracious company. For God has prepared this Savior before all nations, that he should be the Savior of all the world, and not of me alone, nor of his mother alone.
(27) Again, learn that Simeon makes no distinction at all between Jews and Gentiles, though there was a great difference between them in worship and other things. But he does not care about that; he sees that if one is to speak of sins and eternal death, there is no difference. Jews as well as Gentiles are sinners and guilty of eternal death, and it does not help them at all that they are circumcised, called God's people, have the law and keep it; this does not absolve them of sins and death. But if they are to be made free, it must be through this Savior alone. Therefore he throws everything into one lump and says: "God has provided and prepared this Savior for all peoples. Just as the promise made to Abraham also says that through his seed all the families of the earth will be blessed. He who calls all the families of the earth, or, as Simeon says here, all the nations, excludes neither Jews nor Gentiles. But if all generations are to be blessed, then it follows that all generations under
are under the curse and wrath of God. So, if this Savior is prepared for all nations, it follows that all nations are without help and Savior, if they do not have this Savior. This is one thing, that Simeon makes all things equal and says: Jews and Gentiles are damned sinners; but if they want to be saved, it must be through this Savior alone.
Secondly, pay careful attention to these words, and think about what good comfort they bring. All our troubles, worries and cares are because we cannot deny our sins, that we must fear God if we are to die today or tomorrow, that he will deal with us according to our merits and punish us for our sins. We cannot believe that He will be merciful, forgive sins and make us blessed for nothing. But what are such thoughts basically other than as if God were an unpleasant God, a serious judge who overlooks nothing but wants to let the sharpness go and use it? Thus our hearts judge God, are therefore afraid, fall into despair, know neither counsel nor help to stand before God's judgment. But what does Simeon say here? He portrays God far differently than you think in your heart. For if it were God's opinion to punish sinners and not show them mercy, what would it take for Him to give us Christ, who would be our Redeemer? But now Simeon says that God has prepared such a Savior, set him apart, and ordained that all nations should enjoy him and be saved through him.
Therefore, it must be God's will and mind, as Paul also says in 1 Timothy 2:4, that all men shall be saved through Christ the Savior, not temporally, but against sin and death; for this Savior belongs to it, whom God has prepared for all peoples. Who then will fear or be afraid of such God, who would like it to be well with us in eternity, and himself decrees and creates everything that belongs to it?
(30) Now that some, and even most, are condemned and not saved, it is not really God's will that they should be so.
and grant the people such a great accident; but that the people do not comply with such a gracious will of God, nor do they want to accept this Savior, whom God has ordained to help all. If a rich man wanted to give enough to all the beggars in a city, but some would not go to him and take money from him, what would be the fault that such beggars remained beggars and did not also become rich? Not really the rich man's fault, but their own, because they are such lazy rascals, and do not want to find themselves where they are destined. The same is true of the world. Simeon, the pious arch-father, does not lie. God has prepared this Savior so that all nations may have him, enjoy him and be saved through him.
31 If then the Jews are in despair, and will not be; neither will the pope, nor the Turks, nor the Gentiles be; neither wilt thou be: how shall he be dealt with? So you may always go and look for other saviors, and see how you will fare. God will not do anything special for you. If you want to be helped, accept this child. If you believe that God will be merciful to you for his sake, forgive your sin and make you blessed, you will certainly be saved, for he is the Savior against sin and death. But if thou wilt not be helped, that is, if thou wilt not accept him, then abide in God's wrath and condemnation, and thank no one for it, but thyself, and thy abominable, terrible unbelief and stubbornness.
32 Therefore there is no lack of God, he has prepared the Savior; this is an indication that he will not be ungracious and let us perish without help. Yes, that is more, he has prepared him for all nations, so that everyone may enjoy him: not only Simeon, Mary, Peter, Paul, but all nations, no one excluded. Whoever needs help against sin and death shall find it, for God, as a gracious Father, has decreed it. Therefore, beware that you do not exclude yourself through your unbelief and deny yourself this help, which God has not only promised you, but has also provided most faithfully, as Simeon preaches here. For that one does not
might think it has a different opinion with these words, he adds finely rounded, how and for what God has prepared this Savior, and speaks:
A light to enlighten the Gentiles, and for the praise of your people Israel.
(33) The opinion is clearly stated, first, what it means, "all nations," that is, the Jews and the Gentiles; and second, for what purpose such a Savior is prepared. The Gentiles are in deep darkness. Because they have no word of God, they cannot know anything about God. The devil and God are one to them, for they fear God as well as the devil; indeed, they often seek and hope for help from the devil rather than from God, as is evident. Therefore, all kinds of sins follow, where the knowledge of God is not, such as idolatry, blasphemy, and all kinds of naughtiness and bad behavior. These are the pagans.
And God prepares this Savior also for the Gentiles, as the words clearly indicate. But for what purpose? That he would leave them in such darkness, that he would condemn them? No, do not blame God for such things, otherwise you would do Him the greatest injustice; but for this purpose He is preparing this Savior, that He should enlighten the Gentiles, that is, bring them to the Word and knowledge of God and thus make them blessed. This is what Christ is to do to the Gentiles, the great desperate sinners; and he is to do it out of God the Father's order, who wills it so.
(35) Surely this must be a gracious God, since there is no gall, no wrath, nor unkindness, but only grace, favor, love and kindness, as the Lord Christ says, John 3:16: "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For this reason we cannot put any higher dishonor on God, because we would think of Him that because we are sinners, He would therefore make us enemies and let us perish in sins. And yet we feel how such things are so deeply ingrained in our hearts; otherwise we would have more courage and a glad heart, and not be so timid and fearful.
Here again we see how St. Simeon studied diligently in the prophets. For he did not learn such an art from himself, but just as he learned from the prophecy of Jacob and Daniel the time when Christ was to come, and just as he learned from the prophecy of Abraham that this Savior belonged to all peoples or nations on earth, so that they might be redeemed from the curse and helped against sin and death, so he also studied and learned from the prophet Isaiah that this little child should be a light to the Gentiles. For thus says God, Isa. 49, 6: "It is a small thing that you" (he speaks with Christ) "are my servant to raise up the generations of Jacob, and to bring again that which is neglected in Israel; but I have made you a light of the Gentiles, that you may be my salvation to the end of the world." Simeon must have studied and taken in this saying, otherwise he would not have put it so artfully into this short sermon or song. So now the Gentiles shall enjoy the infant Jesus, that he may be their light, give them the gospel, and bring them to the knowledge of God and into everlasting joy; for this he is prepared.
(37) The Jews have not passed away in such dreadful darkness as the Gentiles; for they have had the word of God, and are called the people of God; therefore there shineth unto them a glorious light, which the Gentiles have not. What then is Christ to do among the Jews? Or what has God prepared him to do among the Jews? He is to be their "prize." For although God had highly adorned this people with His word, worship and all kinds of gifts, our disgrace still clung to them, that they lay in sins and under death, they could not help themselves. Such shame was far more and greater than his outward honor. Therefore Simeon says: "The Jews have had an honor in the world before all the Gentiles, but it is a small honor compared to the damage that still lies on them. But now they shall come to glory, so that they shall not only be God's people on earth for a time, but also in heaven forever through this Savior. This means
Isaiah also says that Christ is to raise up Jacob and bring Israel back.
38 This is the beautiful, glorious sermon of Christ, what he teaches, how we should all enjoy his salvation, and through him, as our one and only Savior, be saved, and therefore have a peaceful, joyful heart in death, dying, and all kinds of misfortune and temptation. This should be preached today, because especially the history of this feast and the dear old father Simeon with his prophecy give reason for it.
But what is happening? The pope has a lot of other things to do today. First of all, he must consecrate wax and candles, which is very important. For how else could a Christian die if a consecrated burning light were held before him? Nor would it be for the poor child-worshippers; for where they did not make little crosses of such consecrated candles and stick them on the walls, the devil would lead them away. O shameful, wicked papists: since you should take the infant Jesus in your arms with the pious Simeon, and consecrate both the dying and the mourners to him, as to the only consolation, you want to perform such a great work with a wax candle; this shall drive away the devil and ward off eternal death.
After that, they held a procession, each carrying a burning light in his hands. This is today's glorious service in the Pabst's churches; and such candle-carrying is supposed to signify the procession when Joseph and Mary went into the church with the infant. After that, there are many interpretations of what the candles mean. If you ask where such a manner and service came from, they themselves, the papists, answer that it was a pagan custom to walk around the towns and villages with lighted candles on the first day of the feast; this was changed by Pope Sergius, who ordered it to be a proper service. But what do you think of this pope and all papists, that they learn from the pagans how and what kind of worship should be performed in the Christian church? Such blindness is a vain reward, and comes from the fact that this glorious sermon of the infant Jesus was left lying around and nothing was asked about it.
41 Therefore we should thank God diligently for this grace, that we have been delivered from such blindness and now see the beautiful blessed light that Simeon preaches about here. May our dear Father in heaven graciously preserve such light, enlighten us with it, comfort us, make us happy and blessed, amen.