Nunc Dimittis

Nunc Dimittis .

    [29] "Lord, now you are letting your servant depart in peace,
        according to your word;
    [30] for my eyes have seen your salvation
        [31] that you have prepared in the presence of all peoples,
    [32] a light for revelation to the Gentiles,
        and for glory to your people Israel."
    [33] And his father and his mother marveled at what was said about him. [34] And Simeon blessed them and said to Mary his mother, "Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed [35] (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed."
(Luke 2:29-35 ESV)

The prophecies accompanying Christ's advent occur not (as with John the Baptist) at circumcision but at the rites of purification a month later. According to an ancient custom babies were brought to an old doctor or rabbi in the Temple for a blessing. Perhaps in this setting Simeon, taking the Lord Jesus, uttered his nunc dimittis (Lk. 2:29–35). Simeon is characterized as receiving a 'spirit which was holy', which in Jewish tradition is equated with the 'spirit of prophecy'. According to the rabbis the Spirit departed from Israel after the prophet Malachi, and his return was indicative of the Messianic age (cf. SB, in loc.). In the case of Simeon three specific 'acts of the Spirit' occur: (1) he receives by divine revelation assurance that he shall see the Lord's Messiah; (2) under the influence of the Spirit (cf. Rev. 1:10) he is led to encounter and recognize Jesus as Messiah (cf. 1 Sa. 16:6ff.); (3) he utters a prayer and prediction which, in Luke's context, is clearly to be regarded as prophetic.

    Nunc Dimittis is divided into two parts, the first a prayer to God (liturgically, this alone came to be designated the 'Nunc Dimittis') and the second a prophecy spoken to Mary. Their mood and theme stand in stark contrast to each other. The prayer is joyful, expressing the Messianic hope of Judaism in its most exalted tone: in Messiah the Gentiles will receive the truth of God and thus, in him, Israel's glory as God's instrument of revelation and redemption will be fully manifest (cf. Is. 49:6; Acts 1:8; Rom. 15:8ff.). But, in the second section, as if to counterbalance the impression of the prayer, praise gives way to warning. The Messiah shall cause division and shall be rejected by many (cf Rom. 9:33).

    In Simeon's prophecy to Mary the concept of a suffering Messiah appears. Israel's destiny is glorious, but it is one of conflict. As a sign or pointer to the redemption of Israel Jesus shall be attacked and rejected (cf. Lk. 11:30), for the kind of redemption he represents will not be welcomed by all. Although this will bring anguish to Mary, through it men will be brought to decision and thus their real selves, their hidden selves, be uncovered. (*Benedictus.)
E.E.E.

--
Regards,
Ryan Chia

Missions is not the ultimate goal of the church. Worship is. Mission exists
because worship doesn't. Worship is ultimate, not missions, because God is
ultimate, not man.

*From John Piper, Let The Nations Be Glad*