54. (Vers. 24.). Fourth, with respect to the price offered, it is added: And that they might give for him a sacrifice, according to what is said in the law of the Lord, a pair of turtledoves, or two young pigeons. For this was the offering of the poor; Leviticus 12: "But if her hand does not find nor is she able to offer a lamb, she shall take two turtledoves or two young pigeons, one for a holocaust and the other for sin; and the priest shall pray for him, and so he shall be cleansed." Behold, the wondrous poverty in the parents of Christ, that they did not have a lamb! — And note that he places both offerings under a disjunction, to show that both befit the Lord. By the dove, therefore, is understood the active life, but by the solitary turtledove, the contemplative life, both of which render a person acceptable to God, as Bede says. — And note three offerings concerning our sacrifice, which is the Lord Jesus. The first is his offering by his parents, which invites us to humility. The second is the offering for him of birds, which invites us to poverty. The third is the offering on the cross for all, which invites us to piety. Of the first two we have here; of the third, Isaiah 53: "He was offered, because he himself willed it."
55. Spiritually, however, three things are to be noted, namely the mystery of the purification of Mary, the sacrament of the Lord's presentation, and the significance of the offering made. — As to the first, it should be noted that Mary, who is interpreted as "star of the sea," or "bitter sea," designates the soul, whether it be in the light of the contemplative life, or in the bitterness of the active life; and purification is necessary for both. For the contemplative soul, purification from pride is necessary, which indeed is accomplished through fear; Job 41: "When he shall be raised up, the angels shall fear, and being terrified shall be purified." For the active soul, purification from negligence is necessary, which is accomplished through rigor and labor; Ecclesiasticus 7: "Purge yourself of negligence with a few."
56. As to the sacrament of the Lord's presentation, it should be noted that we read that the child Jesus was brought to Jerusalem; we also read that he was brought to Egypt, Matthew 2. In this it is opened to us that the offspring of our mind, which is understanding, at one time must be elevated to the contemplation of external things, which is designated by Jerusalem — for Jerusalem is interpreted as "vision of peace" — at another time must be brought low to the consideration of our defects, which is designated by Egypt — for Egypt is interpreted as "darkness." And this is what is said in the Psalm: "For you light my lamp, O Lord; my God, enlighten my darkness"; and Job, last chapter: "I had heard of you by the hearing of the ear, but now my eye sees you," etc.
57. As to the significance of the offering, it should be noted that the offering is understood indeterminately of the turtledove and the dove. For each bird has a groaning in place of song, but the groaning of the turtledove befits contemplatives. And this is doubled: whence it is said: a pair of turtledoves. The first groaning is of love; Romans 8: "We ourselves, having the firstfruits of the Spirit, we ourselves groan within ourselves, awaiting the adoption of the sons of God." The second is of devotion; Romans 8: "What we should pray for as we ought, we do not know: but it is the Spirit who intercedes for us with unutterable groanings"; Song of Songs 2: "The voice of the turtledove has been heard in our land." - But the groaning of the dove befits actives; and this also is twofold: one for one's own sins; Psalm: "I was afflicted and humbled exceedingly; I roared from the groaning of my heart"; Isaiah 59: "We shall all roar like bears, and meditating like doves we shall groan." The second groaning is for the sins of others; Lamentations 1: "All her gates are destroyed, her priests groaning"; Nahum 2: "The soldier was led away captive, and her handmaids, groaning, were moaning like doves."
In this purification, therefore, and bearing up and offering, it is signified that he who has been purified from pride and from negligence is disposed to ascend to the contemplation of God and descend to the consideration of self, and ascending upward to groan from love and devotion, returning downward to groan from contrition and compassion; and in these consists the perfection of the holy soul devoted to God.
58. And behold, there was a man in Jerusalem, etc. After Christ's humiliation according to the precept of the Law has been described, here secondly is described his glorification through the testimony of truth. And since testimony, in order to be firm, ought to proceed from the mouth of several, therefore the testimony of two sexes is introduced, namely male and female, each nevertheless authoritative, because each prophetic and each worthy of faith on account of the merit of holiness. And the testimony of the man is placed first as the more worthy, and the testimony of the woman is subjoined as the lesser, and this at: And there was Anna the prophetess, etc.
Concerning the testimony of Simeon, three things are introduced: first, the merit of the one testifying, strengthening unto belief; second is the proclamation of the testimony, elevating unto wonder, and this at: And he blessed the Lord and said, etc. Third is the tempering of the proclamation, inclining unto compassion, at: And Simeon blessed them.
As to the first point, note that the perfection of merit of Simeon is explained in two respects, namely in the habit of virtue and the spirit of truth, at the words: And he had received an answer. And these two things render a person perfect in holiness. - Now the habit or exercise of virtue consists perfectly in three things, namely in reputation, life, and grace. The first is from without, the second from within, the third from above.
59. (Vers. 25.). As to reputation, it is said: And behold, there was a man in Jerusalem whose name was Simeon; which city was royal and priestly, where the worship of God according to the observance of the Law most especially flourished, whence it is called holy. From this it is given to understand that a man who had a reputation in such a city was of great integrity. And the Evangelist indicates this by pointing him out and explaining his name; whence that passage of Sirach fifteen can fittingly apply to him: "In the midst of the Church he shall open his mouth, and the Lord shall fill him with the spirit of wisdom"; and afterwards it is added: "And with an eternal name he shall make him an heir." Whence he is rightly designated by Simeon, the son of Onias, of whom Sirach fifty says: "Simeon, the son of Onias, the great priest"; and afterwards it is added, with some intervening words: "Around him was the crown of brethren, like a planting of cedars on Mount Lebanon."
60. As to life, it is added: And this man was just: where he is shown to be perfectly ordered in life as to things to be chosen: on account of which it is said: And this man was just. " Justice is the rectitude of the will," which makes a person walk along the straight path; Wisdom ten: "The Lord led the just man through right ways and showed him," etc. And a right intention is most helpful for this; Proverbs eleven: "The justice of the upright shall direct his way"; and again: "The simplicity of the just shall direct them." - And as to things to be fled; on account of which it is said: And God-fearing. "For fear drives out sin," Sirach one; Proverbs fifteen: "In the fear of the Lord everyone turns away from evil"; Job one: "There was a man in the land of Uz named Job, upright and simple and fearing God and departing from evil." - And as to things to be awaited; on account of which he adds: Awaiting the consolation of Israel, according to that passage of Genesis forty-nine: "I will await your salvation, O Lord"; and Judith eight: "Let us humbly await his consolation." Whence the Holy Spirit especially said to him that passage of Habakkuk two: "If he should delay, wait for him, for he who is coming shall come and shall not tarry."
61. As for grace, it is added: And the Holy Spirit was in him, namely through grace and charity, according to Romans 5: "The charity of God is poured forth in our hearts by the Holy Spirit"; and 1 John 4: "He who abides in charity abides in God." Whence of him could be said what is said of Stephen in Acts 6, that he was "full of faith and the Holy Spirit"; of whom, namely, 1 Corinthians last chapter: "The grace of our Lord Jesus Christ be with you."
62. (Verse 26). And he had received an answer. Here secondly he is commended by the Spirit of truth as leading him to wait upon a divine response; with respect to which it says: And he had received an answer from the Holy Spirit, namely through revelation: Isaiah 30: "At the voice of your cry, as soon as he shall hear, he will answer you." He had received a consolatory answer, according to Zechariah 1: "The Lord answered the Angel who spoke in me good words, words of consolation." And therefore it is added: That he should not see death before he had seen the Christ of the Lord. Whence he could say with Job 19: "In my flesh I shall see God my Savior," so that the qualification in the flesh refers to both the one seeing and the one seen. And he could also sing with the Prophet: "I shall not die, but I shall live," etc. He could also say with the Apostle, 1 Corinthians 2: "We have not received the spirit of this world, but the Spirit that is of God, that we might know the things that are given us from God."
63. (Verse 27). Secondly he is also commended by the Spirit of truth as leading him to meet in the temple; with respect to which it is said: And he came in the Spirit into the temple; he came indeed as one led by the Holy Spirit: Romans 8: "Whosoever are led by the Spirit of God, they are the sons of God." He came indeed to serve and venerate the Lord, so that he could say that word of the Psalm: "I will go into your house; I will worship toward your holy temple in your fear"; and again: "We shall go into his tabernacle; we shall worship in the place where his feet have stood."
64. Lastly he is commended by the Spirit of truth as leading him to embrace with joy; and this, when it is said: And when his parents brought in the child Jesus, namely into the temple, according to Malachi 3: "Presently the Lord whom you seek shall come to his holy temple," etc. They brought him in, I say, to do for him according to the custom of the Law, because, as is said in Philippians 2, he was "made in the likeness of men, and in habit found as a man."
65. (Verse 28). And he himself received him into his arms. Behold, the devotion of the old man in embracing the little child, by which he offered his whole self to Christ, so that he could say that word of the bride in Song of Songs 1: "My beloved is a bundle of myrrh to me; he shall abide between my breasts." For he wished to fulfill that word of the last chapter of Song of Songs: "Set me as a seal upon your heart, as a seal upon your arm"; nay, upon both arms: both, to show that he must be firmly embraced: Song of Songs 3: "I found him whom my soul loves; I held him and will not let him go," etc. He also shows that with both hands and all our strength we ought to serve the Lord, like those who fought with one hand and did the work with the other, Nehemiah 4: not like those "who impose heavy and unbearable burdens, yet are unwilling to move them with their own finger," Matthew 23.
66. And he blessed God and said. After the merit of holiness, there is here subjoined the proclamation of truth raising up to wonder; whence it concludes in wonder, when it is said: And they were marveling, on account of the greatness of the proclamation. The excellence of this proclamation is gathered from three things, namely, from the preliminary blessing: from the devout praise and magnification of Christ, there: Now you dismiss, in the canticle of Simeon; and from the wonder of the parents, there: And his father and mother were marveling.
67. Therefore there is set forth first the blessing of God, when it is said: And he blessed God, that is, by blessing he gave thanks, so that he would say: "Bless the Lord, O my soul, and all that is within me, bless his holy name"; 2 Maccabees 10: "In hymns and thanksgivings they blessed God, who had done great things in Israel"; and Sirach 32: "Bless God, who created you, who inebriates you with all his good things."
68. (Verse 29). Now you dismiss etc. Here is subjoined the devout magnification of Christ made by Simeon, filled with the Holy Spirit. And first in this canticle there is set forth the spiritual consolation of the old man. Second, there is subjoined the sublime commendation of the infant, there: Because my eyes have seen your salvation.
The aged Simeon therefore showed that he was consoled in the presence of Christ for a threefold reason: on account of the condescension of majesty, for which he says: Now you dismiss your servant, Lord, because the Lord had come to his servant: 2 Kings 24: "What is the reason that my lord the king should come to his servant?" and the Psalm: "What is man, that you are mindful of him, or the son of man, that you visit him?" — On account of the fulfillment of truth, for which he says: According to your word, namely the word that was promised: Isaiah 55: "The word that shall go forth from my mouth shall not return void." And therefore he could say that word of the Psalm: "You have dealt well with your servant, O Lord, according to your word." — On account of the attainment of tranquility, for which he says: In peace. For now, with the coming of him who says: "In me you shall have peace," John 16, the just man declared that he would die in peace. Now for true consolation he could say that which Jacob said to Joseph, Genesis 46: "Now I shall die happy, because I have seen your face and I leave you surviving." And this Tobit sought, in chapter 3: "And now, Lord, deal with me according to your mercy, and command that my spirit be received in peace." This he had already granted to Simeon himself, as he had promised; whence he could say that word: "In peace, in the selfsame, I will sleep and I will rest," because he awaited nothing else.
69. (Verse 30). Because my eyes have seen etc.
Here secondly is added the magnification of Christ according to the threefold excellence of piety, wisdom, and majesty. From piety and clemency comes salvation; from wisdom shines light; from majesty, glory and praise: salvation, namely, for all peoples; light for the nations; and glory for the Israelites.
As for the salvation of clemency, it is said: Because my eyes have seen your salvation; whence that word of Job 33 could be said to Simeon: "You shall see his face with joy"; Baruch 3: "After these things he was seen upon earth and conversed with men."
70. (Verse 31). But this salvation was not particular, but universal; and therefore he adds: Which you have prepared before the face of all peoples, according to that word of Isaiah 52: "All the ends of the earth shall see the salvation of our God." He already saw verified that word of the Psalm: "The Lord has made known his salvation; in the sight of the nations"; there follows: "All the ends of the earth have seen the salvation of our God"; Isaiah 49: "It is a small thing that you should be my servant for converting the remnants of Israel. I have given you as a light to the nations, that you may be my salvation even to the ends of the earth."
71. (Verse 32.). And as to the light of wisdom: on account of which he adds: A light for the revelation of the Gentiles: Isaiah 9: "To those dwelling in the region of the shadow of death, a light has risen for them." And this light will reveal the glory of God to the nations: Isaiah 40: "The glory of the Lord shall be revealed, and all flesh shall see the salvation of God"; Daniel 2: "He reveals deep and hidden things and knows what is established in darkness, and light is with him."
72. As to the sublimity of glory, there is added: And the glory of your people Israel, because from Israel he was born according to the flesh: Isaiah 4: "The branch of the Lord shall be in magnificence and glory, and the fruit of the earth shall be sublime, and an exultation for those who shall have been saved out of Israel." And now is fulfilled what is said in Esther 8: "A new light seemed to rise for the Jews, joy and honor and dancing among all peoples."