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Text -- Matthew 23:36-39 (NET)

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Context
23:36 I tell you the truth, this generation will be held responsible for all these things!
Judgment on Israel
23:37 “O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it! 23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin


Dictionary Themes and Topics: THESSALONIANS, THE SECOND EPISTLE OF PAUL TO THE | TEMPLE, A2 | Scribes | Jesus, The Christ | JESUS CHRIST, 4E1 | JESUS CHRIST, 4D | HEN (2) | GOD, 3 | GATHER | FOWL | FOOD | ETHICS OF JESUS | ESCHATOLOGY OF THE NEW TESTAMENT, I-V | DESOLATE | CHRONOLOGY OF THE NEW TESTAMENT | CHRIST, OFFICES OF | CHILD; CHILDREN | CHICKEN | BIRDS | APOCALYPTIC LITERATURE, 1 | more
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Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

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NET Notes , Geneva Bible

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TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 23:37 - -- How often would I have gathered ( posakis ēthelēsa episunagein ). More exactly, how often did I long to gather to myself (double compound infinit...

How often would I have gathered ( posakis ēthelēsa episunagein ).

More exactly, how often did I long to gather to myself (double compound infinitive). The same verb (episunagei ) is used of the hen with the compound preposition hupokatō . Everyone has seen the hen quickly get together the chicks under her wings in the time of danger. These words naturally suggest previous visits to Jerusalem made plain by John’ s Gospel.

Vincent: Mat 23:37 - -- Hen ( ὄρνις ) Generic: bird or fowl; but hen is used generically of the mother-bird of all species.

Hen ( ὄρνις )

Generic: bird or fowl; but hen is used generically of the mother-bird of all species.

Wesley: Mat 23:37 - -- Luk 13:34.

Wesley: Mat 23:38 - -- The temple, which is now your house, not God's: Is left unto you - Our Lord spake this as he was going out of it for the last time: Desolate - Forsake...

The temple, which is now your house, not God's: Is left unto you - Our Lord spake this as he was going out of it for the last time: Desolate - Forsaken of God and his Christ, and sentenced to utter destruction.

Wesley: Mat 23:39 - -- Jews in general; men of Jerusalem in particular: shall not see me from this time - Which includes the short space till his death, till, after a long i...

Jews in general; men of Jerusalem in particular: shall not see me from this time - Which includes the short space till his death, till, after a long interval of desolation and misery, ye say, Blessed is he that cometh in the name of the Lord - Ye receive me with joyful and thankful hearts. This also shall be accomplished in its season.

JFB: Mat 23:36 - -- As it was only in the last generation of them that "the iniquity of the Amorites was full" (Gen 15:16), and then the abominations of ages were at once...

As it was only in the last generation of them that "the iniquity of the Amorites was full" (Gen 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.

Lamentation over Jerusalem and Farewell to the Temple (Mat 23:37-39).

JFB: Mat 23:37 - -- How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarn...

How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life--"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word--"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws--"that killest the prophets, and stonest them which are sent unto thee!"--not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem--how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!" (Luk 24:47). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself--of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see Deu 32:10-12; Rth 2:12; Psa 17:8; Psa 36:7; Psa 61:4; Psa 63:7; Psa 91:4; Isa 31:5; Mal 4:2. The ancient rabbins had a beautiful expression for proselytes from the heathen--that they had "come under the wings of the Shekinah." For this last word, see on Mat 23:38. But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love-mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.

JFB: Mat 23:38 - -- The temple, beyond all doubt; but their house now, not the Lord's. See on Mat 22:7.

The temple, beyond all doubt; but their house now, not the Lord's. See on Mat 22:7.

JFB: Mat 23:38 - -- Deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:

Deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:

JFB: Mat 23:39 - -- And these were His last words to the impenitent nation, see on Mar 13:1, opening remarks.

And these were His last words to the impenitent nation, see on Mar 13:1, opening remarks.

JFB: Mat 23:39 - -- What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fat...

What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it--called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah--that glory, which Isaiah (Isa 6:1-13) saw in vision, the beloved disciple says was the glory of Christ (Joh 12:41). Though it was never visible in the second temple, Haggai foretold that "the glory of that latter house should be greater than of the former" (Hag 2:9) because "the Lord whom they sought was suddenly to come to His temple" (Mal 3:1), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts.

JFB: Mat 23:39 - -- That is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief pri...

That is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city--instead of "sore displeasing the chief priests and scribes" (Mat 21:15) --should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zec 12:10; Rom 11:26; 2Co 3:15-16, &c. In what sense they shall then "see Him" may be gathered from Zec 2:10-13; Eze 37:23-28; Eze 39:28-29, &c.

Clarke: Mat 23:36 - -- Shall come upon this generation - Επι την γενεαν ταυτην, upon this race of men, viz. the Jews. This phrase often occurs in this s...

Shall come upon this generation - Επι την γενεαν ταυτην, upon this race of men, viz. the Jews. This phrase often occurs in this sense in the evangelists.

Clarke: Mat 23:37 - -- O Jerusalem, Jerusalem - 1.    It is evident that our blessed Lord seriously and earnestly wished the salvation of the Jews 2. &...

O Jerusalem, Jerusalem -

1.    It is evident that our blessed Lord seriously and earnestly wished the salvation of the Jews

2.    That he did every thing that could be done, consistently with his own perfections, and the liberty of his creatures, to effect this

3.    That his tears over the city, Luk 19:41, sufficiently evince his sincerity

4.    That these persons nevertheless perished. An

5.    That the reason was, they would not be gathered together under his protection: therefore wrath, i.e. punishment, came upon them to the uttermost

From this it is evident that there have been persons whom Christ wished to save, and bled to save, who notwithstanding perished, because they would not come unto him, Joh 5:40. The metaphor which our Lord uses here is a very beautiful one. When the hen sees a beast of prey coming, she makes a noise to assemble her chickens, that she may cover them with her wings from the danger. The Roman eagle is about to fall upon the Jewish state - nothing can prevent this but their conversion to God through Christ-Jesus cries throughout the land, publishing the Gospel of reconciliation - they would not assemble, and the Roman eagle came and destroyed them. The hen’ s affection to her brood is so very strong as to become proverbial. The following beautiful Greek epigram, taken from the Anthologia, affords a very fine illustration of this text

Χειμεριαις νιφαδεσσι παλυνομενα τιθας ορνις

Τεκνοις ευναιας αμφεχεε πτερυγας

Μεσφα μεν ουρανιον κρυος ωλεσεν η γαρ εμεινεν

Αιθερος ουρανιων αντιπαλος νεφεων.

Προκνη και Μεδεια, κατ αΐδος αιδεσθητε

Μητερες, ορνιθων εργα διδασκομεναι

Anthol. lib. i. Titus. 87: edit. Bosch. p. 34

Beneath her fostering wing the Hen defend

Her darling offspring, while the snow descends

Throughout the winter’ s day unmoved defie

The chilling fleeces and inclement skies

Till, vanquish’ d by the cold and piercing blast

True to her charge, she perishes at last

O Fame! to hell this fowl’ s affection bear

Tell it to Progne and Medea there: -

To mothers such as those the tale unfold

And let them blush to hear the story told! -

T. G

This epigram contains a happy illustration, not only of our Lord’ s simile, but also of his own conduct. How long had these thankless and unholy people been the objects of his tenderest cares! For more than 2000 years, they engrossed the most peculiar regards of the most beneficent Providence; and during the three years of our Lord’ s public ministry, his preaching and miracles had but one object and aim, the instruction and salvation of this thoughtless and disobedient people. For their sakes, he who was rich became poor, that they through his poverty might be rich: - for their sakes, he made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross! He died, that They might not perish, but have everlasting life. Thus, to save their life, he freely abandoned his own.

Clarke: Mat 23:38 - -- Behold, your house - Ο οικος, the temple: - this is certainly what is meant. It was once the Lord’ s temple, God’ s Own house; but ...

Behold, your house - Ο οικος, the temple: - this is certainly what is meant. It was once the Lord’ s temple, God’ s Own house; but now he says, Your temple or house - to intimate that God had abandoned it. See the note on Mat 23:21; see also on Luk 13:35 (note).

Clarke: Mat 23:39 - -- Ye shall not see me - I will remove my Gospel from you, and withdraw my protection

Ye shall not see me - I will remove my Gospel from you, and withdraw my protection

Clarke: Mat 23:39 - -- Till ye shall say, Blessed - Till after the fullness of the Gentiles is brought in, when the word of life shall again be sent unto you; then will ye...

Till ye shall say, Blessed - Till after the fullness of the Gentiles is brought in, when the word of life shall again be sent unto you; then will ye rejoice, and bless, and praise him that cometh in the name of the Lord, with full and final salvation for the lost sheep of the house of Israel. See Rom 11:26, Rom 11:27

Our Lord plainly foresaw that, in process of time, a spiritual domination would arise in his Church; and, to prevent its evil influence, he leaves the strong warnings against it which are contained in the former part of this chapter. As the religion of Christ is completely spiritual, and the influence by which it is produced and maintained must come from heaven; therefore, there could be no master or head but himself: for as the Church (the assemblage of true believers) is his body, all its intelligence, light, and life, must proceed from him alone. Our forefathers noted this well; and this was one of the grand arguments by which they overturned the papal pretensions to supremacy in this country. In a note on Mat 23:9, in a Bible published by Edmund Becke in 1549, the 2nd of Edward VI., we find the following words: - Call no man your father upon the earth. Here is the Bishoppe of Rome declared a plaine Antichrist, in that he woulde be called the most holye father; and that all Christen men shoulde acknowledge hym for no lesse then their spyritual father, notwithstandinge these playne wordes of Christe . It is true, nothing can be plainer; and yet, in the face of these commands, the pope has claimed the honor; and millions of men have been so stupid as to concede it. May those days of darkness, tyranny, and disgrace, never return

From the 13th to the 39th verse, our Lord pronounces eight woes, or rather pathetic declarations, against the scribes and Pharisees

1.    For their unwillingness to let the common people enjoy the pure word of God, or its right explanation: Ye shut up the kingdom, etc., Mat 23:13

2.    For their rapacity, and pretended sanctity in order to secure their secular ends: Ye devour widows houses, etc., Mat 23:14

3.    For their pretended zeal to spread the kingdom of God by making proselytes, when they had no other end in view than forming instruments for the purposes of their oppression and cruelty: Ye compass sea and land, etc., Mat 23:15

4.    For their bad doctrine and false interpretations of the Scriptures, and their dispensing with the most solemn oaths and vows at pleasure: Ye blind guides, which say, Whosoever shall swear by the temple, it is nothing, etc., Mat 23:16-22

5.    For their superstition in scrupulously attending to little things, and things not commanded, and omitting matters of great importance, the practice of which God had especially enjoined: Ye pay tithe of mint and cummin, etc., Mat 23:23, Mat 23:24

6.    For their hypocrisy, pretended saintship, and endeavoring to maintain decency in their outward conduct, while they had no other object in view than to deceive the people, and make them acquiesce in their oppressive measures: Ye make clean the outside of the cup, Mat 23:25, Mat 23:26

7.    For the depth of their inward depravity and abomination, having nothing good, fair, or supportable, but the mere outside. - Most hypocrites and wicked men have some good: but these were radically and totally evil: Ye are like unto whited sepulchres - within full - of all uncleanness, Mat 23:27, Mat 23:28

8.    For their pretended concern for the holiness of the people, which proceeded no farther than to keep them free from such pollutions as they might accidentally and innocently contract, by casually stepping on the place where a person had been buried: and for their affected regret that their fathers had killed the prophets, while themselves possessed and cultivated the same murderous inclinations: Ye - garnish the sepulchres of the righteous, and say, If we had been, etc., Mat 23:29, Mat 23:30

It is amazing with what power and authority our blessed Lord reproves this bad people. This was the last discourse they ever heard from him; and it is surprising, considering their wickedness, that they waited even for a mock trial, and did not rise up at once and destroy him. But the time was not yet come in which he was to lay down his life, for no man could take it from him

While he appears in this last discourse with all the authority of a lawgiver and judge, he at the same time shows the tenderness and compassion of a friend and a father: he beholds their awful state - his eye affects his heart, and he weeps over them! Were not the present hardness and final perdition of these ungodly men entirely of themselves? Could Jesus, as the Supreme God, have fixed their reprobation from all eternity by any necessitating decree; and yet weep over the unavoidable consequences of his own sovereign determinations? How absurd as well as shocking is the thought! This is Jewish exclusion: Credat Judaeus Apella-non ego .

Calvin: Mat 23:37 - -- 37.Jerusalem, Jerusalem By these words, Christ shows more clearly what good reason he had for indignation, that Jerusalem, which God had chosen to ...

37.Jerusalem, Jerusalem By these words, Christ shows more clearly what good reason he had for indignation, that Jerusalem, which God had chosen to be his sacred, and — as we might say — heavenly abode, not only had shown itself to be unworthy of so great an honor, but, as if it had been a den of robbers, (Jer 7:11,) had been long accustomed to suck the blood of the prophets. Christ therefore utters a pathetic exclamation at a sight so monstrous, as that the holy city of God should have arrived at such a pitch of madness, that it had long endeavored to extinguish the saving doctrine of God by shedding the blood of the prophets. This is also implied in the repetition of the name, because impiety so monstrous and incredible deserves no ordinary detestation.

Thou who killest the prophets Christ does not reproach them with merely one or another murder, but says that this custom was so deeply rooted, that the city did not care to slay every one of the prophets that were sent to it. For the participle, (ἀποκτείνουσα τοὺς προφήτας), ( killing the prophets,) is put for an epithet; as if Christ had said, “Thou who oughtest to have been a faithful guardian of the word of God, a teacher of heavenly wisdom, the light of the world, the fountain of sound doctrine, the seat of divine worship, a pattern of faith and obedience, art a murderer of the prophets, so that thou hast acquired a certain habit of sucking their blood.” 113 Hence it is evident, that they who had so basely profaned the sanctuary of God deserved every kind of reproaches. Yet Christ had likewise the intention to obviate the scandal which soon after arose, that believers, when they saw him basely put to death at Jerusalem, might not be confounded by the novelty of such an exhibition. For by these words they were already warned that it was not wonderful if a city, which had been accustomed to strangle or stone the prophets, should cruelly put to death its own Redeemer. This shows us what value we should attach to places. There never certainly was a city in the world on which God bestowed such magnificent titles, or such distinguished honor; and yet we see how deeply it was sunk by its ingratitude.

Let the Pope now compare the abode of his robbery with that holy city; what will he find worthy of equal honor? His hired flatterers boast to us that the faith flourished there in ancient times. But admitting this to be true, if it is evident that it has now, by wicked rebellion, revolted from Christ, and is full of innumerable deeds of sacrilege, what folly is it in them to maintain that the honor of primacy belongs to it? Let us, on the contrary, learn from this memorable example, that when any place has been exalted by uncommon instances of the favor of God, and thus has been removed from the ordinary rank, if it degenerate, it will not only be stripped of its ornaments, but will become so much the more hateful and detestable, because it has basely profaned the glow of God by staining the beauty of his favors.

How often would I have gathered together thy children This is expressive of indignation rather than of compassion. The city itself, indeed, over which he had lately wept, (Luk 19:41,) is still an object of his compassion; but towards the scribes, who were the authors of its destruction, he uses harshness and severity, as they deserved. And yet he does not spare the rest, who were all guilty of approving and partaking of the same crime, but, including all in the same condemnation, he inveighs chiefly against the leaders themselves, who were the cause of all the evils. We must now observe the vehemence of the discourse. If in Jerusalem the grace of God had been merely rejected, there would have been inexcusable ingratitude; but since God attempted to draw the Jews to himself by mild and gentle methods, and gained nothing by such kindness, the criminality of such haughty disdain was far more aggravated. There was likewise added unconquerable obstinacy; for not once and again did God wish to gather them together, but, by constant and uninterrupted advances, he sent to them the prophets, one after another, almost all of whom were rejected by the great body of the people.

As a hen collecteth her brood under her wings We now perceive the reason why Christ, speaking in the person of God, compares himself to a hen. It is to inflict deeper disgrace on this wicked nation, which had treated with disdain invitations so gentle, and proceeding from more than maternal kindness. It is an amazing and unparalleled instance of love, that he did not disdain to stoop to those blandishments, by which he might tame rebels into subjection. A reproof nearly similar is employed by Moses, that God, like

an eagle with outspread wings, (Deu 32:11,)

embraced that people. And though in more than one way God spread out his wings to cherish that people, yet this form of expression is applied by Christ, in a peculiar manner, to one class, namely, that prophets were sent to gather together the wandering and dispersed into the bosom of God. By this he means that, whenever the word of God is exhibited to us, he opens his bosom to us with maternal kindness, and, not satisfied with this, condescends to the humble affection of a hen watching over her chickens. Hence it follows, that our obstinacy is truly monstrous, if we do not permit him to gather us together. And, indeed, if we consider, on the one hand, the dreadful majesty of God, and, on the other, our mean and low condition, we cannot but be ashamed and astonished at such amazing goodness. For what object can God have in view in abasing himself so low on our account? When he compares himself to a mother, he descends very far below his glory; how much more when he takes the form of a hen, and deigns to treat us as his chickens?

Besides, if this charge was justly brought against the ancient people, who lived under the Law, it is far more applicable to us. For though the statement—which I quoted a little ago from Moses—was always true, and though the complaints which we find in Isaiah are just, that

in vain did God spread out his hands every day to embrace a hard-hearted and rebellious people, (Isa 65:2)

that, though he rose up early, (Jer 7:13) he gained nothing by his incessant care of them; yet now, with far greater familiarity and kindness, he invites us to himself by his Son. And, therefore, whenever he exhibits to us the doctrine of the Gospel, dreadful vengeance awaits us, if we do not quietly hide ourselves under his wings, by which he is ready to receive and shelter us. Christ teaches us, at the same time, that all enjoy safety and rest who, by the obedience of faith, are gathered together to God; because under his wings they have an impregnable refuge. 114

We must attend likewise to the other part of this accusation, that God, notwithstanding the obstinate rebellion of his ancient people, was not all at once so much offended by it, as to lay aside a father’s love and a mother’s anxiety, since he did not cease to send prophets after prophets in uninterrupted succession; as in our own day, though he has experienced a marvelous depravity in the world, he still continues to dispense his grace. But these words contain still deeper instruction, namely, that the Jews, as soon as the Lord gathered them together, immediately left him. Hence came dispersions so frequent, that they scarcely remained at rest for a single moment under the wings of God, as we see in the present day a certain wildness in the world, which has indeed existed in all ages; and, therefore, it is necessary that God should recall to himself those who are wandering and going astray. But this is the crowning point of desperate and final depravity, when men obstinately reject the goodness of God, and refuse to come under his wings.

I said formerly that Christ speaks here in the person of God, and my meaning is, that this discourse belongs properly to his eternal Godhead; for he does not now speak of what he began to do since he was manifested in the flesh, (1Ti 3:16,) but of the care which he exercised about the salvation of his people from the beginning. Now we know that the Church was governed by God in such a manner that Christ, as the Eternal Wisdom of God, presided over it. In this sense Paul says, not that God the Father was tempted in the wilderness, but that Christ himself was tempted, 115 (1Co 10:9.)

Again, when the sophists seize on this passage, to prove free will, and to set aside the secret predestination of God, the answer is easy. “God wills to gather all men,” say they; “and therefore all are at liberty to come, and their will does not depend on the election of God.” I reply: The will of God, which is here mentioned, must be judged from the result. For since by his word he calls all men indiscriminately to salvation, and since the end of preaching is, that all should betake themselves to his guardianship and protection, it may justly be said that he wills to gather all to himself. It is not, therefore, the secret purpose of God, but his will, which is manifested by the nature of the word, that is here described; for, undoubtedly, whomsoever he efficaciously wills to gather, he inwardly draws by his Spirit, and does not merely invite by the outward voice of man.

If it be objected, that it is absurd to suppose the existence of two wills in God, I reply, we fully believe that his will is simple and one; but as our minds do not fathom the deep abyss of secret election, in accommodation to the capacity of our weakness, the will of God is exhibited to us in two ways. And I am astonished at the obstinacy of some people, who, when in many passages of Scripture they meet with that figure of speech 116 (ἀνθρωποπάθεια) which attributes to God human feelings, take no offense, but in this case alone refuse to admit it. But as I have elsewhere treated this subject fully, that I may not be unnecessarily tedious, I only state briefly that, whenever the doctrine, which is the standard of union, 117 is brought forward, God wills to gather all, that all who do not come may be inexcusable.

And you would not This may be supposed to refer to the whole nation, as well as to the scribes; but I rather interpret it in reference to the latter, by whom the gathering together, 118 was chiefly prevented. For it was against them that Christ inveighed throughout the whole of the passage; and now, after having addressed Jerusalem in the singular number, it appears not without reason that he immediately used the plural number. There is an emphatic contrast between God’s willing and their not willing; 119 for it expresses the diabolical rage of men, who do not hesitate to contradict God.

Calvin: Mat 23:38 - -- 38.=== Lo, === your house is left to you desolate. He threatens the destruction of the temple, and the dissolution of the whole frame of civil gover...

38.=== Lo, === your house is left to you desolate. He threatens the destruction of the temple, and the dissolution of the whole frame of civil government. Though they were disfigured by irreligion, crimes, and every kind of infamy, yet they were so blinded by a foolish confidence in the temple, and its outward service, that they thought that God was bound to them; and this was the shield which they had always at hand: “What? Could God depart from that place which he has chosen to be his only habitation in the world? And since he dwells in the midst of us, we must one day be restored.” In short, they looked upon the temple as their invincible fortress, as if they dwelt in the bosom of God. But Christ maintains that it is in vain for them to boast of the presence of God, whom they had driven away by their crimes, and, by calling it their house, (lo, your house is left to you,) he indirectly intimates to them that it is no longer the house of God. The temple had indeed been built on the condition, that at the coming of Christ it would cease to be the abode and residence of Deity; but it would have remained as a remarkable demonstration of the continued grace of God, if its destruction had not been occasioned by the wickedness of the people. It was therefore a dreadful vengeance of God, that the place which Himself had so magnificently adorned was not only forsaken by Him, and ordered to be razed to the foundation, but consigned to the lowest infamy to the end of the world. Let the Romanists now go, and let them proceed, in opposition to the will of God, to build their Tower of Babylon, while they see that the temple of God, which had been built by his authority and at his command, was laid low on account of the crimes of the people.

Calvin: Mat 23:39 - -- 39.For I tell you He confirms what he had said about the approaching vengeance of God, by saying that the only method of avoiding destruction will be...

39.For I tell you He confirms what he had said about the approaching vengeance of God, by saying that the only method of avoiding destruction will be taken from them. For that was the accepted time, the day of salvation, (Isa 49:8; 2Co 6:2,) so long as that very person who had come to be their Redeemer, attested and proclaimed the redemption which he had brought. But at his departure, as at the setting of the sun, the light of life vanished; and therefore this dreadful calamity, which he threatens, must of necessity fall upon them.

Until you say We come now to inquire what period is denoted by this phrase. Some restrict it to the last day of judgment. Others think that it is a prediction, which was soon afterwards fulfilled, when some of the Jews humbly adored Christ. But I do not approve of either of these interpretations. And I am certainly astonished that learned men should have stumbled at so small an obstacle, by taking great pains to inquire how unbelievers can say concerning Christ, Blessed be he that cometh in the name of the Lord; for he does not declare what they will be, but what he himself will do. And even the adverb until extends no farther than to the time which goes before. Joseph did not know his wife until she brought forth Christ, (Mat 1:25.) By these words Scripture does not mean, that after Christ had been born they lived together as husband and wife, but only shows that Mary, before the birth of her son, was a virgin that had not known man.

So then the true meaning of the present passage, in nay opinion, is this: “Hitherto I have lived among you in humility and kindness, and have discharged the office of a teacher; and no having finished the course of my calling, I shall depart, and it will not be possible for you any longer to enjoy my presence, but him whom you now despise as a Redeemer and a minister of salvation, you will find to be your Judge.” In this manner the passage agrees with the words of Zechariah, They shall look on him whom they pierced, (Zec 12:10; Joh 19:37.) But Christ appears also to make an indirect allusion to their vain hypocrisy, because, as if they ardently longed for the promised salvation, they sung daily the words of the psalm,

Blessed be he that cometh in the name of the Lord,
(Psa 118:26;)

while they treated with scorn the Redeemer that was offered to them. In short, he declares that he will not come to them until, trembling at the sight of his dreadful majesty, they shall exclaim—when it is too late—that truly he is the Son of God. And this threatening is addressed to all despisers of the Gospel, more especially to those who falsely profess his name, while they reject his doctrine; for they will one day acknowledge that they cannot escape the hands of him whom they now mock by their hypocritical pretensions. For the same song is now sung by the Papists, who, after all, care nothing about Christ, until, armed with vengeance, he ascends his tribunal. We are also reminded, that so long as Christ exhibits himself to us in the name of the Father as the herald of salvation and Mediator, we ought not only to honor him with our lips, but sincerely to wish that he would make us and the whole world subject to himself.

Defender: Mat 23:38 - -- This prophecy was fulfilled in grim detail when the Romans destroyed the temple in a.d. 70 and Jerusalem in a.d. 135, sending the Jewish survivors int...

This prophecy was fulfilled in grim detail when the Romans destroyed the temple in a.d. 70 and Jerusalem in a.d. 135, sending the Jewish survivors into worldwide exile for almost two thousand years."

Defender: Mat 23:39 - -- This affirmation, prophesied in Psa 118:26, had been sung by the Jerusalem crowds when Jesus entered the city just a few days before, but they did not...

This affirmation, prophesied in Psa 118:26, had been sung by the Jerusalem crowds when Jesus entered the city just a few days before, but they did not really understand who He was, and their enthusiasm was quickly rejected and dampened by the priests. The result was the age-long exile and suffering of the Jews. Finally, however, when Christ comes again, in power and great glory, the nation will recognize Him in deep repentance and indeed will say, "Blessed is he that cometh in the name of the Lord.""

TSK: Mat 23:36 - -- Mat 24:34; Eze 12:21-28; Mar 13:30,Mar 13:31; Luk 21:32, Luk 21:33

TSK: Mat 23:37 - -- Jerusalem : Jer 4:14, Jer 6:8; Luk 13:34; Rev 11:8 thou : Mat 23:30, Mat 5:12, Mat 21:35, Mat 21:36, Mat 22:6; 2Ch 24:21, 2Ch 24:22; Neh 9:26; Jer 2:3...

TSK: Mat 23:38 - -- Mat 24:2; 2Ch 7:20,2Ch 7:21; Psa 69:24; Isa 64:10-12; Jer 7:9-14; Dan 9:26; Zec 11:1, Zec 11:2, Zec 11:6, Zec 14:1, Zec 14:2; Mar 13:14; Luk 13:35, Lu...

TSK: Mat 23:39 - -- Ye shall not : Hos 3:4; Luk 2:26-30, Luk 10:22, Luk 10:23, Luk 17:22; Joh 8:21, Joh 8:24, Joh 8:56, Joh 14:9, Joh 14:19 Blessed : Mat 21:9; Psa 118:26...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 23:36 - -- Upon this generation - The destruction of Jerusalem took place about forty years after this was spoken. See the next chapter.

Upon this generation - The destruction of Jerusalem took place about forty years after this was spoken. See the next chapter.

Barnes: Mat 23:37 - -- O Jerusalem ... - See the notes at Luk 19:41-42. Would I have gathered - Would have protected and saved. Thy children - Thy people.

O Jerusalem ... - See the notes at Luk 19:41-42.

Would I have gathered - Would have protected and saved.

Thy children - Thy people.

Barnes: Mat 23:38 - -- Your house - The temple. The house of worship of the Jews. The chief ornament of Jerusalem. Desolate - About to be desolate or destroyed....

Your house - The temple. The house of worship of the Jews. The chief ornament of Jerusalem.

Desolate - About to be desolate or destroyed. To be forsaken as a place of worship, and delivered into the hands of the Romans, and destroyed. See the notes at Matt. 24.

Barnes: Mat 23:39 - -- Ye shall not see me ... - The day of your mercy is gone by. I have offered you protection and salvation, and you have rejected it. You are abou...

Ye shall not see me ... - The day of your mercy is gone by. I have offered you protection and salvation, and you have rejected it. You are about to crucify me, and your temple to be destroyed, and you, as a nation, to be given up to long and dreadful suffering. You will not see me as a merciful Saviour, offering you redemption any more, until you have borne these heavy judgments. They must come upon you, and be borne, until you would be glad to hail a deliverer, and say, Blessed is he that cometh in the name of the Lord. Blessed be he that comes as the Messiah, to bring deliverance. This has not been yet accomplished, but the days will come when the Jews, long cast out and rejected, will hail Jesus as the Messiah, and receive him whom their fathers killed as the merciful Saviour, Rom 11:25-32.

Remarks On Matthew 23

1. Proper respect should always be shown to teachers and rulers, Mat 23:3.

2. We are not to copy the example of wicked people, though they are our teachers or rulers, Mat 23:3. We are to frame our conduct by the law of God, and not by the example of people.

3. People are often very rigid in exacting of others what they fail altogether of performing themselves, Mat 23:4.

4. We are not to seek human honors Mat 23:8, nor to give flattering titles to others, nor to allow others to give them to us Mat 23:9. Our highest honor is in humility, and he is most exalted who is most lowly, Mat 23:11-12.

5. In the descriptions of the scribes and Pharisees in this chapter, we have a full-length portrait of a hypocrite.

\caps1 (1) t\caps0 hey shut up the kingdom of heaven against others, Mat 23:13. They made great pretensions to knowledge, but they neither entered in themselves, nor suffered others.

\caps1 (2) t\caps0 hey committed the grossest iniquity under a cloak of religion, Mat 23:14. They cheated widows out of their property, and made long prayers to hide their villainy.

\caps1 (3) t\caps0 hey showed great zeal in making proselytes, yet did it only for gain, and made them more wicked, Mat 23:15.

\caps1 (4) t\caps0 hey taught false doctrine, and they resorted to artful contrivances to destroy the force of oaths, and to shut out the Creator from their view, Mat 23:16-22.

\caps1 (5) t\caps0 hey were superstitious, Mat 23:23. Small matters they were exact in; matters of real importance they cared little about.

\caps1 (6) t\caps0 hey took great pains to appear well, while they themselves knew that it was all deceit and falsehood, Mat 23:25-28.

\caps1 (7) t\caps0 hey professed great veneration for the memory of the pious dead, while at the same time they were conscious that they really approved the conduct of those that killed them, Mat 23:29-31.

Never, perhaps, was there a combination of more wicked feelings and hypocritical actions than among them; and never was there more profound knowledge of the human heart, and more faithfulness, than in him who tore off the mask, and showed them what they were.

6. It is amazing with what power and authority our blessed Lord reproves this wicked people. It is wonderful that they ever waited for a mock trial, and did not kill him at once. But his time was not come, and they were restrained, and not buffered to act out the fury of their mad passions.

7. Jesus pities dying sinners, Mat 23:37. He seeks their salvation. He pleads with them to be saved. He would gather them to him, if they would come. The most hardened, even like the sinners of Jerusalem, he would save if they would come to him. But they will not. They turn from him, and tread the road to death.

8. The reason why the wicked are not saved is their own obstinacy. They choose not to be saved, and they die. If they will not come to Christ, it is right that they should die. If they do not come, they must die.

9. The sinner will be destroyed, Mat 23:38. The day will come when the mercy of God will be clean gone forever, and the forbearance of God exhausted, and then the sinner must perish. When once God has given him over, he must die. No man, no parent, no minister, no friend, no angel, no archangel, can then save. Salvation is lost, forever lost. Oh how amazing is the folly of the wicked, that they weary out the forbearance of God, and perish in their sins!

Poole: Mat 23:34-36 - -- Ver. 34-36. Luke saith, Luk 11:49-51 , Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shal...

Ver. 34-36. Luke saith, Luk 11:49-51 , Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; from the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. Luke saith, Therefore also said the wisdom of God. Matthew saith, Behold, I send. Christ is the wisdom of God; he here tells them he would send them prophets, wise men, scribes. Luke expounds it by prophets and apostles; men authorized by Christ to reveal unto men the will of God, and men that should be extraordinarily inspired to enable them thereunto.

Scribes, that is, persons instructed to the kingdom of God; a new sort of scribes, but much fitter for their work than the present scribes.

And some ye shall kill and crucify, &c.: our Lord in this only foretells what usage both himself and his apostles should meet with from them, which was fulfilled in what the Scripture telleth us of the scourging of Paul, the stoning of Stephen, the killing of James, &c., beside the crucifying of himself.

That upon you, that is, as he expounds it, Mat 23:36 , upon this generation, may come all the righteous blood, that is, the blood of righteous men, shed upon the earth, from the blood of righteous Abel to the blood of Zacharias son of Barachias, &c. Here arise two questions:

1. Who this Zacharias the son of Barachias was.

2. How it could stand with God’ s justice to bring the guilt of the blood of former generations upon that generation.

As to the first, some have guessed the person spoken of to have been one Zacharias the son of Baruch, who was the last slain upon the taking of Jerusalem, as Josephus tells us: but our Saviour here speaks of a thing passed, not to be afterwards done. Others think it was Zacharias the father of John Baptist: but we have no proof that he died a violent death. Others think it was Zechariah, who was one of the small prophets: but there was no temple in his time. It is most probably concluded to be Zechariah, the son of Jehoiada, whom the Jews stoned with stones at the commandment of Joash in the court of the house of the Lord, 2Ch 24:21 . The father’ s name indeed doth not agree; but, first, Jehoiada (as many of the Jews had) might have two names: some think it was this same Zechariah who is called the son of Jeberechiah, Isa 8:2 . Our Saviour nameth Abel, who lived before the law, and Zacharias, who lived under the law, both slain for righteousness’ sake; that under them he might comprehend all the martyrs slain in those two periods. Others judge, that these two are named because we read of Abel’ s blood crying, Gen 4:10 , and Zechariah’ s praying (when he died) that the Lord would require his blood. For the other question, it is but righteous with God to punish the sins of parents upon their children; and though such vengeance doth not ordinarily reach further than the third and fourth generation, yet where succeeding generations go on in the same sinful courses, it may reach further, and often does. Isa 65:6,7, I will (saith God) recompense into their bosom your iniquities, and the iniquities of your fathers together. That was the case here. They filled up the measure of their fathers’ sins. Therefore Christ tells them, that vengeance should sleep no longer, but come upon that generation, which happened in the utter destruction of Jerusalem within less than forty years after. Our Lord concludes with a pathetical lamentation over Jerusalem, and a further confirmation of what he had said about their ruin.

Poole: Mat 23:39 - -- We have the same Luk 13:34,35 . O Jerusalem, Jerusalem! The doubling of the word showeth the vehemency of our Saviour’ s affection. Thou th...

We have the same Luk 13:34,35 . O Jerusalem, Jerusalem! The doubling of the word showeth the vehemency of our Saviour’ s affection.

Thou that killest the prophets, and stonest them which are sent unto thee; that hast killed, and abused, and art yet going on to do the like, not taking notice of the vengeance of God upon thee before for this very sin, 2Ch 36:16,17 Ne 9:26,27 . How often would I have gathered thee, giving thee all external means proper to have reformed thee and reconciled thee to God, as a hen gathereth her chickens under her wings! Which if thou hadst accepted and embraced, the chickens are not safer under the wings of the hen from the danger of a kite than thou wouldst have been from enemies. But thou wouldst not; instead of hearkening to my prophets, thou killedst them, and didst stone those sent unto thee, and so didst voluntarily reject me, and all my offers and tenders of grace, mercy, and protection, through the mere obstinacy of thy perverse will.

Behold, your house is left unto you desolate both the temple, in which you place such a confidence, and your own dwelling houses, shall be destroyed, burnt, and razed down, or at least left without you as inhabitants.

For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord: I will appear no more to you as a public preacher, after two or three days, for ever; and you, that the other day so envied the people’ s acclamations to me,

Blessed is he that cometh in the name of the Lord shall be glad yourselves to see one of the days of the Son of man, and shall say the same thing, Blessed is he, & c. For whereas some interpret the term till, & c. of the day of judgment, or the time when the Jews shall be converted, I take them to be strained interpretations.

Till here certainly is to be interpreted, as Psa 110:1 Mat 1:25 ; and this comports with the history, for after this time our Saviour appeared in the temple publicly no more. For the disputes raised from Mat 23:37 , about God’ s secret will, whether he seriously willed the salvation of the Jews, &c., I take the affirmative part to have no foundation in this text, for would I is plainly enough here interpreted by the foregoing word, sending them prophets, and other ministers, to persuade them to repentance and reconciliation with God; as the use of means proper to an end appear to us indications of the will of him that useth them.

Lightfoot: Mat 23:37 - -- O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children ...

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!   

[Jerusalem, that killest the prophets.] R. Solomon on those words, "But now murderers": "They have killed (saith he) Uriah, they have killed Zechariah." Also on these words, "Your sword hath devoured your prophets"; "Ye have slain (saith he) Zechariah and Isaiah." "Simeon Ben Azzai said, 'I have found a book of genealogies at Jerusalem, in which it was written, Manasseh slew Isaiah,' " etc.

Haydock: Mat 23:36 - -- Amen, I say to you. More severe punishments were inflicted on these Jews, on account of their more grievous and heinous transgressions; for nothing ...

Amen, I say to you. More severe punishments were inflicted on these Jews, on account of their more grievous and heinous transgressions; for nothing had been able to recall them from their wickedness. They had the example of their ancestors before their eyes, continually irritating the wrath of God; yet all they had suffered for their crimes, could not incite them to leave their sinful ways; but they proceeded further than their ancestors in impiety, and ought therefore to receive a more severe condemnation. Thus though Lamech had not killed a brother, but had neglected to be more prudent after the exemplary punishment of Cain, he still cried out: Seven-fold punishment is taken of Cain, but of Lemech seventy times seven. (Genesis iv.) (St. John Chrysostom, hom. lxxiii.)

Haydock: Mat 23:37 - -- And thou wouldst not. Three truths may be gathered from these words of our Saviour: 1. They, who perish, perish by their own fault, because they ref...

And thou wouldst not. Three truths may be gathered from these words of our Saviour: 1. They, who perish, perish by their own fault, because they refuse to listen to the voice of God calling them to salvation; 2. that man's will is free, and that it is an error in man to lay all his wickedness to the charge of God, or of blind chance; for God justly attributes the reprobation of man to his own perverse will, which often opposes that of God, and brings destruction on itself; 3. how necessary it is for man to subject his will to that of the Almighty, and ever to say with our Saviour: Nevertheless, not my will, but thine be done. (Salmeron)

Haydock: Mat 23:38 - -- Behold, your house. Their house shall be deprived of the protection of the God of heaven. He it was that had hitherto preserved them, and he also w...

Behold, your house. Their house shall be deprived of the protection of the God of heaven. He it was that had hitherto preserved them, and he also would inflict upon them those very severe judgments they so much dreaded. (St. John Chrysostom, hom. lxxv.)

Haydock: Mat 23:39 - -- Till you say, blessed is he that cometh. Hereafter you shall own me for your Messias, and the world's Redeemer, at least at the day of judgment. (Wi...

Till you say, blessed is he that cometh. Hereafter you shall own me for your Messias, and the world's Redeemer, at least at the day of judgment. (Witham) ---

The time here foretold, when they should say: Blessed is he that cometh in the name of the Lord, is the day of general judgment. When our Saviour says, henceforth, we must understand it of all that time, which intervened between the time of his speaking and his passion. (St. John Chrysostom, hom. lxxv.) ---

It may also be understood of the Jews, who are to be converted to the faith of Jesus Christ towards the end of the world. (Menochius)

Gill: Mat 23:36 - -- Verily I say unto you,.... An usual form of introducing something of moment to raise attention to it, and to ascertain the truth of it: all these t...

Verily I say unto you,.... An usual form of introducing something of moment to raise attention to it, and to ascertain the truth of it:

all these things shall come upon this generation; all the things which Christ had foretold should come to pass in the present age; as that the apostles and ministers of the word he should send to them, some of them they would kill and crucify, and others they would scourge in their synagogues, or persecute from place to place; and all the horrible murders and bloodshed in any age, committed by that people, would be placed to the account of the men of that generation; and the guilt of them imputed to them, and the punishment due unto them be inflicted on them. And which came to pass, and had its full accomplishment about forty years after this, in the utter destruction of Jerusalem, and the whole nation; so that many now living were personally involved in that temporal ruin, as well as escaped not the damnation of hell, Mat 23:33.

Gill: Mat 23:37 - -- O Jerusalem, Jerusalem,.... The metropolis of Judea, the seat of the kings of Judah, yea, the city of the great king; the place of divine worship, onc...

O Jerusalem, Jerusalem,.... The metropolis of Judea, the seat of the kings of Judah, yea, the city of the great king; the place of divine worship, once the holy and faithful city, the joy of the whole earth; wherefore it was strange that the following things should be said of it. The word is repeated to show our Lord's affection and concern for that city, as well as to upbraid it with its name, dignity, and privileges; and designs not the building of the city, but the inhabitants of it; and these not all, but the rulers and governors of it, civil and ecclesiastical; especially the great sanhedrim, which were held in it, to whom best belong the descriptive characters of killing the prophets, and stoning them that were sent by God unto them; since it belonged to them to take cognizance of such who called themselves prophets, and to examine, and judge them, and, if false, to condemn them h; hence that saying of Christ, Luk 13:33 which goes before the same words, as here, "it cannot be that a prophet perish out of Jerusalem": and who are manifestly distinguished from their "children": it being usual to call such as were the heads of the people, either in a civil or ecclesiastic sense, "fathers", and their subjects and disciples, "children": besides, our Lord's discourse throughout the whole context is directed to the Scribes and Pharisees, the ecclesiastic guides of the people, and to whom the civil governors paid a special regard,

Thou that killest the prophets; that is, with the sword, with which the prophets in Elijah's time were slain by the children of Israel,

1Ki 19:10 and which was one of the capital punishments inflicted by the Jewish sanhedrim i; and also that which follows was another of them,

And stonest them which were sent unto thee; as particularly Zechariah, the son of Jehoiada, before mentioned. The Jews themselves are obliged to own, that this character belongs to them: say k they,

"when the word of God shall come, who is his messenger, we will honour him. Says R. Saul, did not the prophets come,

והרגנום, "and we killed them", and shed their blood, and how shall we receive his word? or how shall we believe?

And a celebrated writer of their's, on those words l, "but now murderers", has this note,

"they have killed Uriah, they have killed Zechariah.

How often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not! Christ here speaks as a man, and the minister of the circumcision, and expresses an human affection for the inhabitants of Jerusalem, and an human wish, and will for their temporal good; which he very aptly signifies by the hen, which is a very affectionate creature to its young, and which it endeavours to screen from danger, by covering with its wings. So the "Shekinah" with the Jews is called, צפרא קדישא, "the holy bird" m; and that phrase, לחסות תחת כנפי השכינח, "to betake one's self, or to come to trust under the wings of the Shekinah", is often used n for to become a proselyte to the true religion, and worship of God, as Jethro, and Ruth the Moabitess did. An expression much like to this here is used by an apocryphal writer of 2 Esdras:

"I gathered you together, as a hen gathereth her chickens under her wings: but now, what shall I do unto you? I will cast you out from my face.'' (2 Esdras 1:30).

It seems to be a simile much in use with that people. Our Lord is to be understood not of his divine will, as God, to gather the people of the Jews internally, by his Spirit and grace, to himself; for all those whom Christ would gather, in this sense, were gathered, notwithstanding all the opposition made by the rulers of the people; but of his human affection and will, as a man, and a minister, to gather them to him externally, by, and under the ministry of his word, to hear him preach; so as that they might be brought to a conviction of, and an assent unto him as the Messiah; which, though it might fall short of faith in him, would have been sufficient to have preserved them from temporal ruin, threatened to their city and temple, in the following verse. Instances of the human affection, and will of Christ, may be observed in Mar 10:21 which will of his, though not contrary to the divine will, but subordinate to it, yet not always the same with it, nor always fulfilled: whereas his divine will, or his will as God, is, always fulfilled: "who hath resisted his will?" this cannot be hindered, and made void; he does whatsoever he pleases: and further, that this will of Christ to gather the Jews to himself, is to be understood of his human, and not divine will, is manifest from hence, that this will was in him, and expressed by him at certain several times, by intervals; and therefore he says, "how often would I have gathered", &c. whereas the divine will is one continued, invariable, and unchangeable will, is always the same, and never begins or ceases to be, and to which such an expression is inapplicable; and therefore these words do not contradict the absolute and sovereign will of God, in the distinguishing acts of it, respecting the choice of some persons, and the leaving of others. And it is to be observed, that the persons whom Christ would have gathered, are not represented as being unwilling to be gathered; but their rulers were not willing that they should, and be made proselytes to him, and come under his wings. It is not said, "how often would I have gathered you, and you would not!" nor, "I would have gathered Jerusalem, and she would not"; nor, "I would have gathered thy children, and they would not"; but, "how often would I have gathered thy children, and ye would not!" Which observation alone is sufficient to destroy the argument founded on this passage in favour of free will. Had Christ expressed his desire to have gathered the heads of the people to him, the members of the Jewish sanhedrim, the civil and ecclesiastical rulers of the Jews: or had he signified how much he wished, and earnestly sought after, and attempted to gather Jerusalem, the children, the inhabitants of it in common, and neither of them would not; it would have carried some appearance of the doctrine of free will, and have seemed to have countenanced it, and have imputed the non-gathering of them to their own will: though had it been said, "they would not", instead of, "ye would not", it would only have furnished out a most sad instance of the perverseness of the will of man, which often opposes his temporal, as well as his spiritual good; and would rather show it to be a slave to that which is evil, than free to that which is good; and would be a proof of this, not in a single person only, but in a body of men. The opposition and resistance to the will of Christ were not made by the people, but by their governors. The common people seemed inclined to attend his ministry, as appears from the vast crowds, which, at different times and places, followed him; but the chief priests, and rulers, did all they could to hinder the collection of them to him, and their belief in him as the Messiah; by traducing his character, miracles, and doctrines, and by menacing the people with curses, and excommunications, making a law, that whoever confessed him should be turned out of the synagogue. So that the plain meaning of the text is the same with that of Mat 23:13 and consequently is no proof of men's resisting the operations of the Spirit and grace of God; but only shows what obstructions and discouragements were thrown in the way of attendance on the external ministry of the word. In order to set aside, and overthrow the doctrine of grace, in election, and particular redemption, and effectual calling, it should be proved that Christ, as God, would have gathered, not Jerusalem, and the inhabitants of it only, but all mankind, even such as are not eventually saved, and that in a spiritual, saving way and manner, to himself; of which there is not the least intimation in this text: and in order to establish the resistibility of the grace of God, by the perverse will of man, so as to become of no effect; it should be shown that Christ would have savingly converted persons, and they would not be converted; and that he bestowed the same grace upon them, he does bestow on others, who are converted: whereas the sum of this passage lies in these few words, that Christ, as man, out of a compassionate regard for the people of the Jews, to whom, he was sent as the minister of the circumcision, would have gathered them together under his ministry, and have instructed them in the knowledge of himself, as the Messiah; which if they had only notionally received, would have secured them, as chickens under the hen, from impending judgments, which afterwards fell upon them; but their governors, and not they, would not; that is, would not suffer them to receive him, and embrace him as the Messiah. So that from the whole it appears, that this passage of Scripture, so much talked of by the Arminians, and so often cited by them, has nothing to do with the controversy about the doctrines of election and reprobation, particular redemption, efficacious grace in conversion, and the power of man's free will. This observation alone is sufficient to destroy the argument founded on this passage, in favour of free will,

Gill: Mat 23:38 - -- Behold your house is left unto you desolate. Signifying that the city in which they dwelt, where they had their ceiled houses, and stately palaces, wo...

Behold your house is left unto you desolate. Signifying that the city in which they dwelt, where they had their ceiled houses, and stately palaces, would, in a little time, within the space of forty years, be destroyed, and become a desert; and the temple, formerly the house of God, but now only their's, and in which they trusted, would be abandoned by God, he would grant his presence no more in it; and the Messiah, the proprietor of it, and who was now in it, would then take his leave of it, and never more return to it; and that also should share the same fate as the city, and at the same time. Our Lord seems to have in view those passages in Jer 12:7 and which the Jewish o writers understood of the temple. The author of the apocryphal the second book of Esdras has much such an expression as this:

"Thus saith the Almighty Lord, Your house is desolate, I will cast you out as the wind doth stubble.'' (2 Esdras 1:33).

Gill: Mat 23:39 - -- For I say unto you, ye shall not see me henceforth,.... Meaning in a very little time after the passover, from the time of his crucifixion and death; ...

For I say unto you, ye shall not see me henceforth,.... Meaning in a very little time after the passover, from the time of his crucifixion and death; otherwise they saw him many times after this, as in the palace of the high priest, in Pilate's judgment hall, and on the cross; but not after his resurrection. This shows the reason of their house being desolate, and in what sense it should be so, and immediately became so; namely, by being then directly, and ever after, destitute of his presence: and though they might afterwards seek for, and expect the Messiah in it, yet they would never be able to see him, nor throughout their long captivity: till ye shall say, blessed is he that cometh in the name of the Lord; that is, until the time comes, that the fulness of the Gentiles shall be brought in, and all Israel shall be saved, the Jews shall be converted, and seek the Lord their God, and David their king; when they shall readily and cheerfully say these words to Christ, who will then appear in his glory; which they were now displeased at in the multitude that followed him, and the children in the temple. Though some think this is said by way of threatening, since the rest that is spoken to them by Christ is of that sort, and regards the men of that generation; and is given as a reason of their house being left desolate: and the sense is, that they should never see him with joy and pleasure; since, though they would be obliged to confess that he was Lord and Christ, they would never say the above words to him in faith, and holy reverence of him. The Cambridge exemplar of Beza's, and the Persic versions, read, "in the name of God."

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 23:36 Grk “all these things will come on this generation.”

NET Notes: Mat 23:37 Grk “you were not willing.”

NET Notes: Mat 23:39 A quotation from Ps 118:26.

Geneva Bible: Mat 23:37 ( 12 ) O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have ( z ) gathered thy ...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 23:1-39 - --1 Christ admonishes the people to follow the good doctrine, not the evil examples, of the Scribes and Pharisees.5 His disciples must beware of their a...

Maclaren: Mat 23:27-39 - --The King's Farewell Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, b...

MHCC: Mat 23:34-39 - --Our Lord declares the miseries the inhabitants of Jerusalem were about to bring upon themselves, but he does not notice the sufferings he was to under...

Matthew Henry: Mat 23:34-39 - -- We have left the blind leaders fallen into the ditch, under Christ's sentence, into the damnation of hell; let us see what will become of the blind ...

Barclay: Mat 23:29-36 - --Jesus is charging the Jews that the taint of murder is in their history and that that taint has not even yet worked itself out. The Scribes and Phari...

Barclay: Mat 23:37-39 - --Here is all the poignant tragedy of rejected love. Here Jesus speaks, not so much as the stern judge of all the earth, as the lover of the souls of...

Constable: Mat 19:3--26:1 - --VI. The official presentation and rejection of the King 19:3--25:46 This section of the Gospel continues Jesus' ...

Constable: Mat 23:1-39 - --D. The King's rejection of Israel ch. 23 Israel's rejection of Jesus as her King was now unmistakably cl...

Constable: Mat 23:13-36 - --2. Jesus' indictment of the scribes and the Pharisees 23:13-36 (cf. Mark 12:40; Luke 20:47) Jesu...

Constable: Mat 23:29-36 - --The seventh woe 23:29-36 23:29-30 By building monuments to the prophets and other righteous people that their forefathers had martyred, the Pharisees ...

Constable: Mat 23:37-39 - --3. Jesus' lamentation over Jerusalem 23:37-39 (cf. Luke 13:34-35) This lamentation should help us realize that the judgment Jesus just announced in su...

College: Mat 23:1-39 - --MATTHEW 23 I. DENUNCIATION OF THE SCRIBES AND PHARISEES (23:1-39) Throughout the narrative comprising chapters 21-25 Jesus assumes the role of a pr...

McGarvey: Mat 23:1-39 - -- CX. JESUS' LAST PUBLIC DISCOURSE. DENUNCIATION OF SCRIBES AND PHARISEES. (In the court of the Temple. Tuesday, April 4, A. D. 30.) aMATT. XXIII. 1-39...

Lapide: Mat 23:1-39 - --CHAPTER 23 Then Jesus spake, &c. Then, that is to say, when, by His most wise answers and reasonings, He had confounded the errors of the Scribes an...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 23 (Chapter Introduction) Overview Mat 23:1, Christ admonishes the people to follow the good doctrine, not the evil examples, of the Scribes and Pharisees; Mat 23:5, His di...

Poole: Matthew 23 (Chapter Introduction) CHAPTER 23

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 23 (Chapter Introduction) (Mat 23:1-12) Jesus reproves the scribes and Pharisees. (v. 13-33) Crimes of the Pharisees. (Mat 23:34-39) The guilt of Jerusalem.

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 23 (Chapter Introduction) In the foregoing chapter, we had our Saviour's discourses with the scribes and Pharisees; here we have his discourse concerning them, or rather aga...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 23 (Chapter Introduction) Scribes And Pharisees (Mat_23:1-39) If a man is characteristically and temperamentally an irritable, ill-tempered and irascible creature, notoriou...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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