John Calvin Commentary Luke 2:34

"and Simeon blessed them, and said unto Mary his mother, Behold, this [child] is set for the falling and the rising of many in Israel; and for a sign which is spoken against;" — Luke 2:34 (ASV)

And Simeon blessed them. If you confine this to Joseph and Mary, there will be no difficulty. But, as Luke appears to include Christ at the same time, it might be asked, what right did Simeon have to take upon himself the office of blessing Christ? Without all contradiction, says Paul, the less is blessed of the greater (Hebrews 7:7). Besides, it has the appearance of absurdity that any mortal man should offer prayers on behalf of the Son of God. I answer: The Apostle does not speak there of every kind of blessing, but only of the priestly blessing, for, in other respects, it is highly proper for people to pray for each other. Now, it is more probable that Simeon blessed them, as a private man and as one of the people, than that he did so in a public capacity; for, as we have already said, we nowhere read that he was a priest. But there would be no absurdity in saying that he prayed for the prosperity and advancement of Christ’s kingdom, for in the book of Psalms the Spirit prescribes such a εὐλογία—a blessing of this nature to all the godly.

Blessed is he that cometh in the name of the Lord;
we have blessed you in the name of the Lords
(Psalms 118:26).

Lo, this has been set. This discourse was, no doubt, directly addressed by Simeon to Mary, but it has a general reference to all the godly. The holy virgin needed this admonition, so that she might not (as usually happens) be lifted up by prosperous beginnings and thus be less prepared for enduring afflictive events. She also needed it so that she might not expect Christ to be received by the people with universal applause, but that her mind, on the contrary, might be fortified by unshaken courage against all hostile attacks.

It was the design, at the same time, of the Spirit of God to lay down a general instruction for all the godly. When they see the world opposing Christ with wicked obstinacy, they must be prepared to meet that opposition and to contend against it undismayed. The unbelief of the world is—we know it—a great and serious hindrance; but it must be conquered if we wish to believe in Christ. There never was a state of human society so happily constituted that the greater part followed Christ. Those who will enlist in the cause of Christ must learn this as one of their earliest lessons and must put on this armor (Ephesians 6:11), so that they may be steadfast in believing in him.

By far the heaviest temptation was that Christ was not acknowledged by his own countrymen and was even ignominiously rejected by that nation which boasted itself to be the Church of God; and particularly, that the priests and scribes, who held the government of the Church in their hands, were his most determined enemies. For who would have thought that he was the King of those who not only rejected him but also treated him with such contempt and outrage?

We see, then, that a good purpose was served by Simeon’s prediction that Christ was set for the ruin of many in Israel. The meaning is that he was divinely appointed to cast down and destroy many. However, it must be observed that the ruin of unbelievers results from their striking against him. This is expressed immediately afterward when Simeon says that Christ is a sign, which is spoken against. Because unbelievers are rebels against Christ, they dash themselves against him, and from this comes their ruin.

This metaphor is taken from a mark shot at by archers,²⁰⁰ as if Simeon had said that from this we perceive the malice of men, and even the depravity of the whole human race, because all, as if they had made a conspiracy, rise in murmurs and rebellion against the Son of God. The world would not display such harmony in opposing the Gospel if there were not a natural enmity between the Son of God and those men. The ambition or fury of the enemies of the Gospel carries them in various directions, faction splits them into various sects, and a wide variety of superstitions distinguishes idolaters from each other. Yet while they thus differ among themselves, they all agree in this: to oppose the Son of God.

It has been justly observed that the opposition everywhere made to Christ is very clear evidence of human depravity. That the world should thus rise against its Creator is a monstrous sight. But Scripture predicted that this would happen, and the reason is very apparent: men who have once been alienated from God by sin always flee from him. Instances of this kind, therefore, ought not to take us by surprise; on the contrary, our faith, equipped with this armor, ought to be prepared to fight against the contradiction of the world.

The Lord will be for a stone of stumbling, and for a rock of offense, to both the houses of Israel (Isaiah 8:14).

From that time, the Jews hardly ever ceased to dash themselves against God, but the rudest shock was against Christ. The same madness is now imitated by those who call themselves Christians; and even those who lay haughty claims to the first rank in the Church frequently employ all the power they possess in oppressing Christ. But let us remember, all that they gain is to be eventually crushed and broken in pieces (Isaiah 8:9).

Under the word ruin, the Spirit denounces the punishment of unbelievers and thus warns us to keep at the greatest possible distance from them, lest by associating with them we become involved in the same destruction. And Christ is no less worthy of esteem because, when he appears, many are ruined; for the savor of the Gospel is no less sweet and delightful to God (2 Corinthians 2:15–16), though it is destructive to the ungodly world.

Does anyone inquire how Christ occasions the ruin of unbelievers, who without him were already lost? The reply is easy. Those who voluntarily deprive themselves of the salvation God has offered them perish twice. Ruin implies the double punishment that awaits all unbelievers after they have knowingly and willfully opposed the Son of God.

And for the resurrection. This consolation is presented as a contrast to the former clause, to make it less painful to our feelings; for, if nothing else were added, it would be melancholy to hear that Christ is a stone of stumbling, which will break and crush, by its hardness, a great part of humanity. Scripture therefore reminds us of his office, which is entirely different, for the salvation of humanity, which is founded on it, is secure. As Isaiah also says, Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread; and he shall be for a sanctuary, or fortress of defense (Isaiah 8:13–14). And Peter speaks more clearly:

To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, you also, as lively stones, are built up a spiritual house. Wherefore also it is contained in Scripture, Behold, I lay in Zion the head-stone of the corner, elect, precious, and he that believeth in him shall not be confounded. Unto you, therefore, which believe, he is precious: but unto them who are disobedient, the stone which the builders disallowed, the same is made the head of the corner (1 Peter 2:4–7; Isaiah 28:16).

So that we may not be terrified by the designation bestowed on Christ, a stone of stumbling, let it be immediately recalled, on the other hand, that he is likewise called the corner-stone, on which rests the salvation of all the godly.²⁰¹

Let it also be taken into account that the former is accidental, while the latter is properly and strictly his office. Besides, it deserves our notice that Christ is not only called the support but the resurrection of the godly: for the human condition is not one in which it is safe for people to remain. They must rise from death before they begin to live.

²⁰⁰ “Ceste facon de parler contient une metaphore prise des arbalestiers, ou autres qui visent au blanc.” — “This way of speaking contains a metaphor, taken from archers, or others who aim at a mark.”.” — “This way of speaking contains a metaphor, taken from archers, or others who aim at a mark.”

²⁰¹ “La maitresse Pierre du coin, sur laquelle est fonde le salut de tous les enfans de Dieu.” — “The head-stone of the corner, on which is founded the salvation of all the children of God.”.” — “The head-stone of the corner, on which is founded the salvation of all the children of God.”