Metropolitan Tabernacle Pulpit · Sermon No. 659
Luke 2:25.
WHAT a biography of a man! How short and yet how complete! We have seen biographies so wordy, full one half is nonsense and much of the other half too dull to be worth reading. We have seen large volumes spun out of men’s letters. Writing desks have been broken open and private diaries exposed to the world. Nowadays if a man is a little celebrated, his signature, the house in which be was born, the place where he dines and everything else is thought worthy of public notice. So soon as he is departed this life he is embalmed in huge folios, the profit of which rests mainly, I believe, with the publishers and not with the readers.
Short biographies, which give a concise and exact account of the whole man, are the best. What do we care about what Simeon did—where he was born, where he was married, what street he used to walk through, or what colored coat he wore? We have a very concise account of his history and that is enough. His “name was Simeon.” He lived “in Jerusalem.” “The same man was just and devout, waiting for the Consolation of Israel: and the Holy Spirit was upon him.” Beloved, that is enough of a biography for any one of us. If, when we die, so much as this can be said of us—our name. Our business, “waiting for the Consolation of Israel.” Our character, “just and devout.” Our companionship, having the Holy Spirit upon us—that will be sufficient to hand us down, not to time, but to eternity memorable among the just and estimable among all them that are sanctified!
Pause awhile, I beseech you, and contemplate Simeon’s character. The Holy Spirit thought it worthy of notice since He put a, “behold,” in the sentence! “Behold, there was a man in Jerusalem whose name was Simeon.” He does not say, “Behold, there was a man in Jerusalem whose name was King Herod.” He does not say, “Behold, there was a man in Jerusalem who was High Priest.” He says, “Behold!”—turn aside here, for the sight is so rare you may never see such a thing again so long as you live! Here is a perfect marvel—“Behold,” there was one man in Jerusalem who was “just and devout, waiting for the Consolation of Israel: and the Holy Spirit was upon him.”
His character is summed up in two words—“just and devout.” “Just”—that is his character before men. “Devout”—that is his character before God. He was “just.” Was he a father? He did not provoke his children to anger, lest they should be discouraged. Was he a master? He gave unto his servants that which was just and equal, knowing that he also had his Master in Heaven. Was he a citizen? He rendered obedience unto the powers that then were, submitting himself to the ordinances of man for the Lord’s sake.
Was he a merchant? He overreached in no transaction, but providing things honest in the sight of all men, he honored God in his common business habits. Was he a servant? Then he did not render eye-service, as a man-pleaser, but in singleness of heart he served the Lord. If, as is very probable, he was one of the teachers of the Jews, then he was faithful. He spoke what he knew to be the Word of God although it might not be for his gain. And he would not, like the other shepherds, turn aside to speak error for the sake of filthy lucre. Before men he was just.
But that is only half a good man’s character. There are many who say, “I am just and upright. I never robbed a man in my life. I pay twenty shillings in the pound. And if anybody can find fault with my character, let him speak. Am I not just?” But as for their religion, such a one will say, “I do not care about it. I think it is cant.” Sir, you have only one feature of a good man and that the smaller.
You do good towards man, but not towards God! You do not rob your fellow, but you rob your Maker! “Will a man rob God?” Yes, and think far less of it than he would if he robbed man. He who robs man is called a villain. He who robs God is often called a gentleman. Simeon had both features of a Christian. He was a “just man,” and he was also “devout.” Mark, it does not say he was a just man and religious. A man may be very religious and yet he may not be devout. Religion, you know, as the term is used, consists very much in outward observances. Godliness and devotion consist in the inward life and action arising from the inner spring of true consecration.
It does not say here that Simeon was a religious man, for that he might have been and yet have been a Pharisee, a hypocrite, a mere professor. But no, he was a “devout” man. He valued the “outward and visible sign,” but he possessed the “inward and spiritual Grace.” Therefore he is called “a just man and devout.” “Behold!” says the Holy Spirit! “Behold!” for it is a rarity! Come here, you Christians of the present day! Many of you are just, but you are not devout! And some of you pretend to be devout, but you are not just. The just and the devout together make up the perfection of the godly man. Simeon was “a just man and devout.”